Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This commentary provides a technical exegesis of the 'Illusion' section of the Hevajra Tantra, focusing on the precise linguistic and philosophical decoding of the root text. The author employs a philological approach to resolve 'difficult points,' systematically analyzing the ontological status of the Trikāya (the three bodies of a Buddha) and the symbolic meaning of tantric terminology. The text argues that the path to enlightenment involves the transformation of conventional perceptions—such as the elements of the body and the environment—into pure, non-dual awareness. By redefining terms like 'Blessed One' and 'Mother' through the lens of non-conceptual absorption and emptiness, the work commits the reader to a rigorous mental discipline of visualization and reflexive awareness. It bridges the gap between mundane experience and supramundane realization, guiding the practitioner to recognize the inherent purity of all phenomena through the synthesis of method and insight.
Provenance
About this text
A commentary on the difficult points of the two-part illusion of the Hevajra, the king of tantras, titled the Source of Mindfulness, this work belongs to the Non-dual Tantra collection. It is attributed to the Indian author Kāṇha, also known as Kāṇhapā. The text was translated into classical Tibetan by Śrīcandra and the great translator ’Gos lhas btsas, and it is preserved in volume ག of the Tengyur, where it extends over 96 pages. The work provides a technical exegesis of the 'Illusion' section of the Hevajra Tantra, focusing on the precise linguistic and philosophical decoding of the root text. Through a philological approach, it resolves difficult points and analyzes the ontological status of the Trikāya and the symbolic meaning of tantric terminology. It argues that enlightenment involves transforming conventional perceptions of the body and environment into pure, non-dual awareness, redefining terms such as 'Blessed One' and 'Mother' through non-conceptual absorption and emptiness. A scholar or serious reader consults this text today to understand how it bridges the gap between mundane experience and supramundane realization, guiding the practitioner toward a rigorous mental discipline of visualization and reflexive awareness.
Cite thisAnuvāda, “A Commentary on the Difficult Points of the Second Part, "Illusion," of the Great Sovereign Tantra of Hevajra, called “The Vale of Memory”” (Toh 1187), machine draft, 2026.https://naxiai.com/tibetan/works/toh1187
Summary & commentary
Significance
The work is significant for its role in preserving the precise hermeneutics of the Hevajra tradition, ensuring that symbolic language is not misinterpreted as literal. For the modern reader, it illustrates the complex intersection of linguistics, phenomenology, and ritual in Indo-Tibetan Buddhist scholarship.
Structure
Passages
Section
Description
1-13
Introduction and Terminological Analysis
Analysis of the title, the nature of the Blessed One, and the definitions of the Trikāya and the Heart Mantra.
24-47
Visualization and Ritual Space
Instructions on generating the tiered palace, the nature of the charnel ground, and the generation of Vajrasattva.
59-93
The Nature of Awareness and Bliss
Discussion on pure self-awareness, the absence of conceptual wrinkles, and the attainment of supreme joy.
105-131
Compassion and Conduct
Exploration of the partless nature of teaching, the role of compassion in dispelling suffering, and the purity of the eyes.
132-134
Syllabic and Elemental Purification
Technical breakdown of the purification of elements and the specific meanings of seed-syllables.
Themes
Trikāya (The Three Bodies) (5-6, 12)
Non-duality and Emptiness (11, 70, 81)
Ritual Visualization and Transformation (24, 35, 47, 128)
Compassion (Karuṇā) (9, 127, 129, 131)
Syllabic Hermeneutics (133-134)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Commentary on the Difficult Points of the Second Part, "Illusion," of the Great Sovereign Tantra of Hevajra, called “The Vale of Memory”·
In the language of India: Hevajranāma-mahātantrarāja-dvikalpa-māyāyāḥ pañjikā smṛtinipadā nāma. In the language of Tibet: The Commentary on the Difficult Points of the Two-Part Illusion, the King of Tantras called the Hevajra, titled the Source of Mindfulness. Homage to the Blessed One, the Glorious Hevajra!
Bowing to the great Vajra Master and the glorious protector Heruka, I shall write this brief work to refresh my memory, clarifying the words of the Hevajra.
First, in order to lead those possessed of discernment into the practice, the expression, the subject matter, the connection, the purpose, and the ultimate purpose must be stated. In this regard, the collection of source texts beginning with "Thus have I [heard]" constitutes the expression. The Blessed One, the glorious Heruka, Nairātmyā, and so forth, are the subject matter. The relationship is the fact that these two abide as the nature of the expression and the subject matter. The purpose is the spontaneous perfection of the three bodies, which are the nature of unsurpassed great bliss, after all obscurations have been completely destroyed through the preliminary entry into the maṇḍala and so forth. The ultimate purpose is to bring about the excellence of the goals of higher rebirth and definite goodness for all the infinite sentient beings dwelling in saṃsāra, according to their respective desires. Furthermore:
"The supreme, primary fruit of a Buddha is the perfection of the welfare of others; otherwise, it is not the state of a Buddha and so forth."
"Therefore, that is described as its result," so it was said. First, in order to demonstrate the five aspects of meaning—what, when, where, from whom, and with whom—the compiler of the authentic collection stated "Thus [I have heard]" and so forth. "Thus" refers to the nature of the entire meaning of the tantra that follows, and it is connected with the word "heard." "By me" means not from another or by another. "Heard" means apprehended by the auditory consciousness, but not directly realized. "At one time" means that at one particular time this was heard, while at other times other things were heard; this demonstrates that the compiler has heard much. "The Blessed One" (Bhagavān) is the embodiment of bodhicitta.
If one asks, "Where was it heard?" it was in the bhaga of the Vajra Consorts of the body, speech, and mind of all the Tathāgatas. "Tathāgatas" refers to the immeasurable Tathāgatas who have been taught. "Body, speech, and mind" refers to the bodhisattvas who are taught in three aspects through the distinctions of Vajra Body and so forth. "Vajra Consorts" refers to the yoginīs; their bhaga is the tiered palace of the nature of wisdom.
If one asks, "From whom was it heard?" it was from that very Blessed One, the Vajra-holder in whom all phenomena are of a single nature. With whom? With all the Tathāgatas, such as Vairocana and the rest.
Together with the bodhisattvas such as Vajrakāya and the yoginīs such as Nairātmyā. This is not tenable. If one asks, "In what way is it not tenable? Are not all these initial words directly realized by the Perfect Buddha?" It is not so, because the Blessed One himself extensively taught the words beginning with "I, the speaker." Furthermore, if one asks, "Did the Blessed One not turn the wheel of Dharma and then pass into parinirvāṇa?" It is not so; because he is in the state of non-abiding nirvāṇa, the Blessed One is eternally present. Since he teaches the Dharma through various forms and various languages according to the fortune of beings, it is not appropriate to say he has passed into parinirvāṇa in every respect. As it is said: "The Buddha does not pass into nirvāṇa, nor does the Dharma ever decline." This was spoken by someone acting as a compiler. By the power of this intention, it is said "he dwells," meaning he dwells possessing the four modes of conduct according to the various dispositions of those to be trained. Regarding the phrase "Thus have I [heard]," it means "he dwells" in the sense of dwelling with various miraculous powers and emanations. "All Tathāgatas" refers to Vairocana and the others; because their body, speech, and mind are indivisible, they are "vajra." That very [vajra] is made into the consort by the power of training.
Their bhaga is the uppermost of the gurus, a multi-storied mansion that accords with the teaching of the Dharma. The term "Bhagavān" (the Blessed One) is to be applied as before. In this context, because he is both "conquered" (bhagna) and "possessed" (vān), he is the "Bhagavān." As it is said: "Glory, fame, wisdom, sovereignty, beautiful form, and perfect diligence—these six are attained as the 'conquered' (bhagavat)." Alternatively, he is "conquered" (bhagna) because he has conquered the four types of Māra. As it is said: "Afflictions are abandoned by wisdom; therefore, wisdom is called the 'conqueror' (bhagavat)."
If one asks what the specific qualities of the Bhagavān are: "Thus have I" refers to the attainment of the four brahmā abodes, which is the completion [of the teaching]. Based on its renown, it is shown in the neuter gender. As it is said: "Because he has conquered the two obscurations, the four types of brahmā abodes were realized by the Bhagavān in a single instant." Others say that these immeasurable natures abide preeminently in all tantras, and that he has directly realized the total comprehension of the wisdom of omniscience.
Furthermore, "thus" refers to the Teacher who possesses the thirty-two major marks and the eighty minor signs. "By me" refers to a mind free from desire. "Hear" means the teaching. "At one time" means at a single moment.
The term "Blessed One" (Bhagavān) refers to the conventional bodhicitta appearing like a kunda flower. The body, speech, and mind of all the Tathāgatas are these very things; because they are of the nature of non-conceptual absorption, they are the vajra. Furthermore, by the power of those to be tamed through great desire, they are the consort. Her bhaga is the form of the syllable E, and she dwells in that multi-storied palace. "Dwells" means that he abides for the sake of benefiting those to be tamed through great desire. As it is said:
"The Teacher, possessing the thirty-two marks,
The Lord endowed with the eighty minor signs,
Dwells perfectly in the form of seminal fluid
Within the consort’s bhaga of great bliss.
Without realizing that, there is no bliss;
Without bliss, there is no non-substantiality."
Thus say others.
Furthermore, "Thus" refers to the Dharmakāya. "By me" refers to the Saṃbhogakāya. "Hear" refers to the Nirmāṇakāya. "At one time" refers to the coemergent arising. "The Blessed One" is the nature of great bliss, the inseparability of the three kāyas. "Dwells in the bhaga of the vajra consort of all the Tathāgatas' body, speech, and mind" means he is present there. As it is said:
"In the bhaga of the sublime Vajra Consort,
Which is of the nature of the syllable E,
The jewel casket of the Buddhas,
He dwells in Sukhāvatī.
I am the speaker and I am the Dharma;
I am the listener, endowed with my own assembly."
The one who holds [it] is called "I" by way of the saṃbhogakāya. The dharma is also called "I" by way of the dharmakāya, which is the nature of the dharma to be realized. "I am the listener possessing my own assembly" is by way of the nirmāṇakāya. The summarized meaning here is this: within the nature of the tiered palace of the source of phenomena, the Blessed One, the identity of the three bodies, all the tathāgatas, bodhisattvas, and yoginīs, abide as that very identity for as long as saṃsāra revolves. The causal lord, Vajrasattva, is the dharmakāya. The great Vajradhara, the lord of the maṇḍala together with its retinue, is the saṃbhogakāya. Those who act for the benefit of beings in the ten directions through various modes are the nature of the nirmāṇakāya. Furthermore, it is said: "Vajradharma, the Buddha, the yoginīs, and the mātṛs." The meaning of this is: "Vajradharma" is the dharmakāya; likewise, "the Buddha" is the saṃbhogakāya; and "the mātṛs" is the nirmāṇakāya. This is explained as the sequence of oral instructions transmitted from one to another, beginning with the words "Thus [have I heard]" and so forth. Regarding the passage beginning with "Then the Blessed One," one might ask: why did the Blessed One speak without being requested?
Regarding the question, "For what purpose was the expression 'Thus it was said' (evam mayā śrutam) employed?" others say: "Because this second chapter arose from within the thirty-two chapters of the Hevajra Tantra, and since the initial request by the retinue and so forth were spoken therein, all of this is well-established." If they say this, it is not correct. This is because the nature of the initial words, such as "Thus it was said," has already been explained; furthermore, the Ḍākinīvajrāvalī also teaches that the Vajragarbha-abhisambodhi is the nature of the first chapter. Moreover, the Blessed One, through his mantra-body, constantly engages in the welfare of others without effort. If he manifests himself within the mental continuums of those to be trained according to their respective fortunes, what need is there for a requester and so forth here? Furthermore, it is said:
"O Ḍākinī Hevajra! Listen as I explain that very secret reality, which is honored by all the Buddhas, through the blessing of the vajra offering."
Regarding the phrase "all the Tathāgatas" and so forth: "all the Tathāgatas" refers to those explained as being equal to space. The body, speech, and mind of those [Tathāgatas] are the "essence" (hṛdaya) because they are non-conceptual. If one asks what kind [of essence it is], it is the "Venerable One" (bhaṭṭāraka) because he liberates those who possess devotion. Regarding the phrase "the most secret of secrets": the "secret" refers to the Vajrayoginīs.
It is because this is extremely well-concealed even from the Hearers and others. Even more supremely secret than that is the nature of the Dharmakāya, the glorious Heruka; because it is the very means for the benefit of others, it is called the "Heart Mantra." As for the term "Hevajra," it is the nature of non-referential compassion and insight; "listen to that" is the instruction. Who is it? It is "Vajrasattva" and so forth. These words are explained as having preceded the request; "indestructible" and so forth refers to the mind as the vajra. "The three realms unified" is by way of non-conceptuality itself. "Insight" refers to the mudrā. This should be connected with the term "reasoning" up to the point of "attainment." "This" refers to that which abides in the intellect. Alternatively, "by this" refers to non-referentiality. "Insight-reasoning" is by way of non-conceptuality itself. By that, the Dharmakāya is shown. Regarding "great wisdom" and so forth, "wisdom" is the nature of method and insight. It is "great" because it causes those who have not attained manifest awakening—even those at the culmination of the tantras who possess the perfection of merit and wisdom—to swiftly and completely attain manifest awakening. Its "flavor" is the unsurpassed great bliss, and it is "filled" by that. By that, the Saṃbhogakāya is shown. Regarding "always" and so forth, "always" means at all times. "Samaya" refers to those to be trained.
These are the entries for the purpose of simultaneously perfecting both mundane and supramundane goals; thus, the nirmāṇakāya is taught in brief. Regarding the term "Delightful" (Ānandana) and so forth: karuṇā is compassion. In this context, kā is bliss, and ru is to hold. Because it engages equally with all sentient beings—whether friends, enemies, or neutrals—without conceptualization and without expectation of a return, and because it is the source of greatness, it is "Great" (mahā). "Insight" (prajñā) refers to that which is entirely non-erroneous in nature. That which teaches this is also given that name, just as the volume of the Prajñāpāramitā is also called the "Perfection of Wisdom." The tantra is that which possesses the nature of both insight and method. Regarding "Gazes" and so forth: "Gazes" refers to the [four] downfalls and so on. "Summoning" means to draw in. "Great Symbols" are the conventions of body and speech employed by the yoginīs. "Power" is capacity. The others are easy to understand. Regarding "Of the Yoginīs" and so forth: "Manner" refers to the ritual procedure. The seed that is the transformation of the seed preceded by the entry of all the tathāgatas is the cause of generation. Subsequently, the seed residing in the heart that radiates compassion in order to eliminate the suffering of all sentient beings is the cause of abiding.
Furthermore, "power" (mthu) refers to miraculous power (ṛddhi). "Wisdom" (jñāna) is suchness (tattva). "Consciousness" (vijñāna) refers to the Vajraśekhara and other such [tantras]. "The gods" refers to the form of Heruka. "How they arise" means they are to be generated in the manner previously explained. Regarding the phrase "at first" and so forth, "one" refers to the form of Vajrasattva, which is the nature of the five stages of manifest awakening (abhisambodhi). The phrase "the cause for generating Heruka" is an illustration; it also serves as the source for the tantras of the yoginīs. Regarding the phrase "by the nature of things" and so forth, the form of the glorious Heruka is the "thing" (bhāva)—the nature of unsurpassed awakening that serves as the antidote to the discordant side of ordinary [perception]—and by means of that, those to be trained are liberated. "Bound by the fetters of things" means that "things" are the inverted aggregates and so forth. That itself is the "fetter," and the meaning is that one is bound by it. Regarding the statement "if that is thoroughly known, one is liberated": "that" refers to the thorough knowledge of things, whereby one is perfectly liberated from subject and object. If one asks why things are a fetter, it is because the very things of saṃsāra are the cause of nirvāṇa. Therefore, regarding "one should meditate on things," the "things" are the deities whose nature is method and wisdom. "Should be meditated upon" means they should be cultivated through repeated practice.
Regarding the phrase "even the non-entity is thoroughly known," the nature of unsurpassed great bliss is the non-entity, because it is the nature of non-duality. The meaning is that this very [nature] is to be realized through the mode of one's own reflexive awareness. Likewise, regarding the term "Heruka," the meaning is that one should meditate on the nature of all entities as non-dual with one's own body, speech, and mind. "The non-entity is thoroughly known" means that by meditating on the entity itself without conceptualization, it is described as a non-entity. As it is said: "Falling into the entity of color, and likewise into the non-entity; through knowing the entity one is fully liberated, and likewise through the non-entity."
Regarding the phrase "abiding in the body" and so forth: "abiding in the body" refers to that which is with apprehension, which is the state of being comforted by the Tathāgatas. "Great wisdom" refers to that which is without apprehension, the nature of being comforted by the Great Vajradhara. "Having abandoned all conceptualization" is by way of the absorption of non-conceptuality. "The self that pervades all entities" is by way of performing the benefit of all wandering beings. "Though abiding in the body" means though abiding in the Dharmakāya, Sambhogakāya, and Nirmāṇakāya. "Not produced by the body" is because there is nothing else superior to it. Alternatively, "abiding in the body" refers to the nature of vastness.
The characteristics of the Sambhogakāya and Nirmāṇakāya are as follows. "Great primordial wisdom" refers to the nature of method and insight that are non-referential. "Abandoning all conceptualization" means that the nature of conceptual thought has subsided without exception. "The pervasive lord of all things" refers to the Dharmakāya, which is like space because it is unimpeded, equalizes the unequal, and pervades all phenomena as a supremely profound nature. "Though abiding in the body" means that although it appears in the form of a body, it is not produced by the body. It is not established as a body; the Teacher appears in various forms to disciples according to their respective fortunes, yet is not actually those things.
Regarding "the indivisible one" and so forth:
Because the three vajras are inseparable,
She is renowned as the "Indivisible One."
Through distinctions such as the tip of a hair,
She is explained as being "subtle."
Because she is bound by the material,
She is correctly taught as "Form-Mother."
Because she arises from the body,
She is taught as "The Excellent One."
That which revolves on the left
Is called the "Leftward One."
The goddess who is always round
Is clearly called the "Wavering One."
That which is born in the shape of a tortoise
Is said to be "Tortoise-Born."
Whatever entity abides in an entity,
That is not called an "entity" here.
Because she purifies everywhere,
The wise proclaim her as "Empowerment."
Because she refutes the afflictions,
She is thoroughly taught as "Mā" (Mother) because she inflicts harm upon the body; she is declared to be "Mātrī" (The Inflictor) because she is certain to strike. Because she conforms to the mother, she is always held to be called "Mātṛ" (Mother). Because she moves everywhere, she is correctly taught as "Sarvamātṛ" (The Mother of All). Because she bestows coolness, she is "Śītaladā" (The Coolness-Giver); because she bestows heat, she is "Uṣṇā" (The Warm). Because her nature is insatiable, she is renowned as "Strī" (Woman). Because she is without intrinsic nature, she is thoroughly taught as "Pāpaharā" (The Sin-Remover). Because she bestows all flavors, she is likewise called "Rasāyanī" (The Flavor-Essence). Whatever has a form like the moon, the wise teach as "Pramāṇā" (The Measure). She is thoroughly taught as "Suvaktrā" (The Fair-Faced). Because she is of the nature of dense darkness, she is thoroughly taught as "Nīlavarṇā" (The Blue-Colored). Because she joins the mind in equipoise, she is called "Sāmānyā" (The Common). Because she bestows all causes at all times, she is called "Hetupradā" (The Bestower of Causes). Because she is free from the causes of suffering, she is here thoroughly taught as "Viyuktā" (The Separated). Because she is bound by the manner of passion, she is thoroughly taught as "Maitrī" (The Loving). Because she accomplishes desirable and pleasing things, she is renowned as "Siddhā" (The Accomplished). Because her nature is the element of fire, she is thoroughly taught as "Hutabhujī" (The Fire-Eater). Because her nature is the element of water, she is called "Sumanoharā" (The Very Charming). Because she revolves in three ways, she is taught as "Trivartā" (The Three-Revolver). Because she possesses all desires, she is held to be "Vāyukāmā" (The Wind-Desirous). By being called the mistress of the house, she is then taught as "Gṛhiṇī" (The Housewife).
The goddess who abides in the fierce action is taught to be Caṇḍālī. Because she is youthful and fickle, she is considered the daughter of Māra. These [points] are individually taught in the fourth chapter of the Hevajra Tantra (Dvikalpa) by the statement: "The goddesses are to be placed one by one in order upon the pairs of channels."
"The three entities are completely transformed" means that one attains the nature of body, speech, and mind. "Abandoning the apprehended and the apprehender" is from the perspective of the ultimate truth. Regarding the phrase "or else," "all" refers to these very things. Together with the mind that abides in them, they are the characteristics of entities, which have become the objective domain of the intellect that conceptualizes them as the cause of bliss.
"The divisions of the vow (saṃvara) shall be explained": it is a "vow" because it restrains one from all wrong views. "Divisions" refers to the distinctions, which are superior to the paths of the Hearers (śrāvaka) and so forth. "Āli-kāli" refers to the collection of vowels and consonants, which perfect all qualities without exception. "Insight" (prajñā) is the realization that all conceptual elaborations are by nature without intrinsic existence. "Method" (upāya) is great compassion.
"Dharma, Enjoyment, and Emanation" are their results. "Body, Speech, and Mind" are the sādhana. "E-vaṃ-mā-yā" refers to the four goddesses who are the purification of the four elements of those four syllables: Maitreya, Compassion, Joy, and...
It is characterized by equanimity. Regarding the phrase "the emanation wheel" and so forth, this teaches the enumeration of the cakras, which is presented individually in the third chapter of the Hevajra Tantra through the passage beginning with "the manifold" and so on. Regarding the phrase "the four truths of the noble ones" and so forth: what are these so-called four truths of the noble ones? They are "suffering" and so forth. Suffering refers to the nature of consciousness, name-and-form, the six sense bases, contact, feeling, birth, and aging-and-death within the three realms; these are to be fully understood. Because they arise from all sides, they are "origination"; these consist of ignorance, formations, craving, and existence, and are to be abandoned. Cessation is the absolute non-arising of the mind and mental factors, which are the discordant factors and their antidotes, regarding the contaminated aggregates, sense bases, and elements; this is to be realized directly. The path is the antidote consisting of the meditations that precede the detachment from the three realms and are concordant with the abandonment of the afflictions—namely, impermanence, suffering, emptiness, and selflessness; this is to be cultivated. Furthermore, this is what will be explained below in the passage: "In that regard, the Vaibhāṣikas explain." Alternatively, because they are subject to the transformation of formations and possess the three types of suffering, the aggregates of the three realms are suffering; this is to be known.
The five appropriated aggregates, which serve as the support and the supported, together with the latencies of actions and afflictions, are the origin because they arise from all sides; thus, they are to be abandoned. The form of the deity, which is the nature of unsurpassed method and insight and is free from all conceptual elaborations, is cessation; thus, it is to be actualized. The path is the stainless absorption of method and insight, which possesses the power to achieve the excellence of higher rebirth and the definitive good, and is preceded by the purity of the deity’s form that serves as the antidote to ordinary appearances, as well as the inseparability of emptiness and compassion; thus, it is to be meditated upon.
Regarding the "suchness of the self," it is emptiness. Regarding the "suchness of mantra," ma refers to the mind because it is that which thinks and contemplates, and tra refers to protection, which is compassion. That which emanates for the benefit of sentient beings is the suchness of mantra. Regarding the "suchness of the deity," the purity of the deities through the mirror-like wisdom and so forth is the suchness of the deity. Regarding the "suchness of wisdom," it is non-dual wisdom; because it is unerring, it is suchness.
The "four joys" and so forth are taught; these will be explained individually in the eighth chapter, beginning with the words, "Slight bliss is joy," and so on. The "four classes" are also merely indicated; regarding that, the fourth chapter of the Hevajra Tantra states: "The emanation wheel is the Elders..."
These and other points shall be explained individually. From the terms "moon and sun" up to "the watches" (yāma), the divisions of day and night are taught to demonstrate the purity of the four wheels (cakra) of the mantra-nature. "Moon and sun" refers to the division of night and day. "Vowels and consonants" (āli-kāli) refers to the division of method and insight (prajñā) within night and day. In that regard, the heart and head wheels are the moon and method. The navel and throat wheels are the day and insight. Regarding the "sixteen transits" (saṃkrānti), this refers to the perfect transiting of the winds; riding upon the chariot of the winds, the radiance of wisdom (jñāna), which is the nature of insight, perfectly transits through each pair of channels. The "sixteen transits of time" refers to the day and night; because the enjoyment wheel (saṃbhoga-cakra) is the purity of the sixteen transits, it has sixteen petals. The emanation wheel (nirmāṇa-cakra) is the purity of the sixty-four danda, and thus has sixty-four petals. The great bliss wheel (mahāsukha-cakra) is the purity of the thirty-two nāḍī, and thus has thirty-two petals. The "four watches" refers to the day and night; because the two sets of four nāḍī are purified, the dharma wheel (dharma-cakra) has eight petals. Regarding the statement "all of these are four by four," this means that everything beginning from the term "e-vam-mā-yā" consists of four.
Regarding the phrase "at the navel" and so forth: "navel" refers to the center of the sixty-four-petaled lotus of the emanation wheel (nirmāṇacakra). The "wisdom consort" in the form of the syllable Aṃ is called "inner heat" (caṇḍālī) because she is intangible; she cannot be touched by any conceptual thoughts and is of a nature in which all phenomena are indivisible. Because she possesses light, she is "blazing," having a nature characterized by the essence, smoke, radiating rays of light, and flaming.
Having gone to the center of the eight-petaled dharma wheel (dharmacakra), she "burns" the Hūṃ syllable residing at the center of the lotus—the Hūṃ that has become the nature of the five aggregates and the four great elements, appearing in the form of the five Tathāgatas and the goddesses such as Locanā. "Burning" means they are perfectly gathered into a single taste. Just as a cloth of various colors, when burned, becomes the nature of ash, so too are the various conceptual thoughts burned by becoming the source of non-apparent, non-conceptual wisdom (jñāna).
Following that, she perfectly dissolves into the sixteen-petaled lotus of the enjoyment wheel (saṃbhogacakra), which is the source of supreme joy, in the manner of the enjoyment body (saṃbhogakāya). Subsequently, in the abode of great bliss, all the firewood of conceptual thought is to be burned without exception. The syllable Haṃ is the indestructible, liberated from all conceptual thoughts of the discordant side.
That which is called "the one with the hare" is the moon of bodhicitta, the nature of which is the nectar of emptiness and compassion. It is of the nature of supreme great bliss, performing the welfare of oneself and others for as long as saṃsāra endures. It is "the one with the hare" because it is fully complete with the parts of the ten powers, the fearlessnesses, the eighteen unshared qualities, and so forth, and is free from the darkness of grasping at a self and what belongs to a self; it is not the nature of the common accomplishments of deluded actions.
Some say that in order to teach the fire offering of the body, it is stated, "at the navel," and so forth. In that context, the navel is the hearth. The sacrificial fire of the insight that is the nature of self-knowing awareness is the inner heat (caṇḍālī); its upward movement, stirred by the winds of perfect union, is the blazing. "The five Tathāgatas" refers to the conceptualizations of the five aggregates, and "burned" means clarified. "Also Locanā and the others" refers to the elements and sense bases; by this, the burnt offerings consisting of the substances of the aggregates and so forth are shown. "Burned" refers to the burnt offerings and fuel without exception; one should make the body-vajra endowed with the seed-syllable Haṃ. The Haṃ facing downward is the nature of the ladle. "Dripping" is the nature of the full fire offering; from that, the stream of the bodhicitta fluid flows, whereby [the deities] are pleased and the desired fruit is bestowed.
Regarding the chapter titled "The Vajra Family": "Vajra" is the mind. That itself is the "family" because it is the nature of all phenomena. Its "absorption" is like a woolen cloth, because it covers and protects the minds of those to be trained. Because it takes up and holds [the meaning], the collection of source texts is the first chapter, "The Vajra Family." This concludes the explanation of the first chapter from the Hevajra-tantra-pañjikā Smṛtinidhāna composed by the master Kṛṣṇapāda.
In order to demonstrate that one cannot lead sentient beings into supramundane phenomena without the application of mundane [methods], the chapter titled "Mantra" and so forth was spoken. The "Mantra Chapter" is the collection of mantras. "I shall explain" means [I shall explain] their rituals exactly as they are. For all activities such as pacification and so forth, one should first offer a torma and then engage [in the practice]. To demonstrate this, the mantra for the torma is shown first in that Mantra Chapter. "Akāro mukham" and so forth are for the purpose of purifying and perfecting the torma. Following that, in order to demonstrate that for any activities such as pacification and so forth, one should primarily focus on meditating in that way and preceded by the recitation of its mantra, the seed syllables of the Tathāgatas, such as "Bhrūṃ," are spoken.
Because this tantra teaches all forms of purification, it is the primary one; therefore, following that, the mantra of the sixteen-armed [Heruka] beginning with oṃ deva vicu vajra and so forth is taught. The remaining forms, such as the two-armed and others, were taught according to the needs of those to be trained. The phrase "in all mantra words" and so forth teaches the common characteristics of all mantras. The phrase "a phuḥ" and so forth teaches the ritual for bringing down rain. By means of the two a phuḥ, one first emanates the form of Ananta, and having drawn the maṇḍala according to the oral instructions, one should draw the sixteen-armed [Heruka] treading upon Ananta in its center. Some maintain that the deities of the maṇḍala should also be drawn treading upon their respective directional guardians. Following that, the Vajrācārya, preceded by the yoga of the Eight-Faced [Heruka], should cause [the rain] to fall by reciting the mantra that agitates the nāgas, beginning with ghuṭya ghuṭya. Regarding the phrase "Vajrī and so forth," for the seven types of activities such as harming and so on, one should meditate upon the seven yoginīs, Vajrī and the rest, upon their seats, possessing forms, colors, and expressions consistent with their respective activities and seed-syllables and emblems; this is the meaning of "one should accomplish those." "Killing" is taught here in general terms, as it will be explained individually according to the rituals in other chapters of this very tantra.
This is the explanation of the second chapter from the Hevajra-pañjikā Smṛtinibandha, composed by the master Kṛṣṇapāda.
In order to demonstrate that without realizing deity yoga, one is unable to reverse the ordinary mode of appearance in any way whatsoever, the text says, "Then, the chapter on the deity," and so forth. Regarding the statement, "First, one should meditate on loving-kindness (maitrī)," loving-kindness is the mind that perfectly gathers friends, neutral persons, and enemies without distinction, through benefit and happiness. Regarding the statement, "Second, one should cultivate compassion (karuṇā)," compassion is the desire to deliver all sentient beings from the ocean of suffering, regardless of even their own bodies and lives. Regarding the statement, "Third, one should meditate on joy (muditā)," joy is the thought: "By means of deity yoga, which is the unsurpassed method for liberating all sentient beings from every last suffering with a mind of affection and benefit, the path has been found." Finally, regarding "equanimity (upekṣā": if one asks, "Is it not impossible to eliminate the suffering of all sentient beings without the direct realization of the wisdom of omniscience (sarvajñajñāna)?" the answer is that until that is realized, one should not neglect sentient beings, but rather think: "Having manifested myself as Heruka, I shall thereafter establish them in that very state"—this is equanimity.
Thus, after meditating on the four brahmā abodes, one should meditate on the passage beginning with "In the sky, the Venerable Lady..." and ending with "...great passion, subsequent passion." Following that, one should look at the verse: "First, the awakening of praise." The absence of intrinsic nature in all phenomena is emptiness. "Awakening" refers to the mind. Through this mere self-awareness of all minds and mental factors, one definitively discerns the mind; this is the focus on the mind.
Regarding the second, "the gathering of the seed": because it generates everything, it is the "seed," which possesses characteristics such as whatever color is appropriate, being the essence of all phenomena. "Gathering" therein means that, preceded by the entry of all the tathāgatas without exception, one definitively discerns the form of the mantra; this is the focus on the mantra.
Regarding the third, "the completion of the image": from that seed, the forms of the bodies of all the tathāgatas are fully perfected and arise; this is the focus on the body. Regarding the fourth, "the arrangement": by means of the arrangement, the sense bases such as the eyes are to be purified by the deities according to their respective applications. Regarding "the syllable": because the nature of all phenomena is unchanging and immovable, it is the "syllable." The meaning is that one should meditate on the jewel of the mind as having the nature of unsurpassed great bliss. That very point is stated: "First, the letter Ra," and so forth.
"First, one should meditate on the corpse" is an illustration; having entered within the source of phenomena (dharmodaya), from the complete transformation of the earth, water, fire, and wind, as well as oneself, one should generate the tiered palace together with the corpse-seats of the deities in the cardinal and intermediate directions. In the center, at the heart of the corpse-seat, is a sun maṇḍala arising from the syllable RAṂ. Regarding that, it says: "The form of HŪṂ is the nature of wisdom and method." This refers to the moon and sun maṇḍalas arising from the complete transformation of the vowels and consonants. Below that, in their center, one meditates on the seed-syllable and the hand-symbol. Following that, from the unification of all these, one visualizes oneself as the glorious Heruka, whose nature is Vajrasattva. Through the complete purification of hatred, he is black in color; or else, through the complete purification of wisdom and method, he is blue and red in color, with two, four, or six arms. These supreme forms should be viewed as being like a son. That very one is called "Sattva," meaning that the Heruka first generated is Vajrasattva. "The nature of supreme joy" means that supreme joy is bodhicitta, and its nature is the manifestation of form. "Emanation" means that from that very Great Vajradhara, who has become the cause, various emanation bodies (nirmāṇakāya) are emanated for the sake of all sentient beings.
"Self-body light" refers to the individual appearances of the bodies, colors, and so forth of the yoginīs. Their respective bodies, colors, moods, and so on should be understood from the Two-Part Tantra (Hevajra Tantra). "Pervading the maṇḍala of space" means having spread throughout it. "Having gathered" means gathering them back again. "Into the heart" means into one's own seed-syllable. "Should be inserted" means having dissolved them, they are then generated from the complete transformation of one's own seed-syllable and emblem as the goddesses, such as Pīta and the others, abiding in their respective seats. In accordance with their respective seats, one should instantaneously complete them with their hands, faces, colors, and shapes exactly as they are.
Following that, the three syllables—like a gandharva being—inserted between two hoḥ syllables are summoned. Having entered oneself, they are emanated in the form of bodhicitta from the vajra path into the lotus. By the power of that, one should visualize oneself together with the consort melting into a single state. Then, at the conclusion of the exhortation by the goddesses through the four verses that follow, one should meditate on the Blessed One with two, four, or six arms. This is shown by the passage beginning: "The yogin becomes the nature of hatred." Because he is of the family of the purity of hatred, he is adorned on the crown by Akṣobhya. The others, such as Pīta and the rest, should be understood as having the nature of the purity of the four families.
Others, however, say: "Because it is stated below that 'at the time of birth, the monk is the mantra itself,' one should visualize [the deity] as having the form of the coemergent one with two arms, and there is no distinction of hands, faces, or eyes, nor is there a consort or a maṇḍala." This is from the third chapter of the Hevajra-pañjikā Smṛtinibandha composed by the master Kṛṣṇācārya.
Regarding the generation stage, since the four branches are not complete without the conferral of empowerment, the chapter on empowerment is explained in order to complete it. Thus it is said, and so forth. "From the seed-syllable at one's own heart" means from the seed-syllable at the heart of the resultant Heruka form. "Blazing" means blazing like its light; having summoned all the Tathāgatas, they are perfectly worshipped by the mātṛs, such as the Yellow One and so forth. One should then make this supplication: "May all the Tathāgatas confer empowerment upon me!"
Thereafter, those [deities] with the colors and forms as described confer empowerment with a stream of the nectar of bodhicitta from golden vases. One should meditate on the crown ornament of the Mind Vajra. The four [deities] beginning with the Yellow One have the crown ornaments of Akṣobhya, Vairocana, Ratnasambhava, and Amitābha. In the intermediate directions, the four beginning with Gandhā also have the crown ornaments of Akṣobhya and Vairocana.
They are crowned by Ratnasambhava and Amitābha, who are the purity of the aggregates, elements, and sense bases. Following that, having preceded the practice with the blessing of the vajra and lotus and the meditation on the six limbs, one should perform the offerings, praises, and the tasting of nectar (amṛta), and then meditate and recite according to the ritual, three times a day, without wearying one's own mind. This concludes the explanation of the fourth chapter from the Hevajra-pañjikā Smṛtinibandha composed by the master Kṛṣṇa.
In order to demonstrate that without realizing suchness (tattva), all habitual tendencies of clinging will not be abandoned, the chapter on suchness is then spoken. Regarding the phrase "the nature of things is formless": that which is suitable to be formed is "form" (rūpa), which is inanimate matter. Furthermore, because it is not established when analyzed through the application of the one and the many, and because inanimate matter is not perceived as an appearance, it follows that consciousness itself appears individually in the aspects of blue, yellow, and so forth. Regarding the phrase "there is also no seeing": since the object to be seen lacks intrinsic nature, the seeing consciousness also lacks a grasper; these two are mutually dependent. There is also no self and so forth, as will be explained below: "The eye should grasp form," and so on, because this teaches that the sense bases, both external and internal, are merely of the nature of [the aggregates].
The same application should be made to sound and the other [objects]. By thus demonstrating that the external and internal sense bases lack intrinsic nature, one should realize and understand that all things are also without essence. Through the passage beginning with "The mother and..." and so forth, it is shown that there is no inherent relationship between mother, daughter, and so on. This is because the blood and semen of the mother and others are produced and generated by karma; since birth, abiding, aging, death, pleasure, and suffering all depend upon karma, what relationship could be said to exist between the son and others, or by what means they are related? That [relationship] is simply unestablished. Therefore, the emptiness of the conceptualizations of ordinary modes regarding the inseparable forms of Nairātmyā and others generated by mantra and mudrā is the "mother" and so forth. Having made offerings according to the ritual as it has been taught, one will become intent upon the unsurpassed wisdom of the Tathāgatas. To demonstrate that the families (gotra) also lack intrinsic nature, the passage beginning with "The dancer..." and so forth was spoken. Birth into the families of dancers and so on lacks intrinsic nature because, for instance, no difference is seen in the color, shape, mind, mental factors, birth, aging, abiding, or impermanence of the families of brahmins and so forth.
Thus, the yogi who perceives the supreme suchness (tathatā) does not differentiate these three realms in their entirety by means of their shapes and so forth according to the families of deities. One should take hold of maidens endowed with beauty and youth, because this serves as a limb of engagement. Otherwise, it is not a matter of suppressing the shapes, colors, and so forth according to the families. Therefore, in order to perfect uncontaminated great bliss (anāsrava-mahāsukha), one should abandon the various notions of "self" and "mine" associated with family, color, shape, and so forth. In some cases, they are obstructive; in others, they are not to be approached. Otherwise, one should touch and enjoy the yoginīs without analysis, just like one's own body, and honor and make offerings to them with drinks, food, clothing, ornaments, and fragrant, excellent scents such as sandalwood and saffron.
Regarding the phrase "by the ritual of wisdom and method": this refers to the ritual of blessing the vajra and lotus, preceded by deity yoga, through the unsurpassed meditative union (samāpatti). That itself is the "desire," which is the offering of realizing the suchness of the indivisibility of all phenomena; thus, all the Tathāgatas are to be honored. "With great effort" means not with disrespect. "One should not know the distinctions" means that this should not be made an object of experience for sentient beings who lack the fortune. "Unconscious, snakes, thieves, and fire..." [The passage concludes with these dangers of improper conduct].
If one were to manifest [the practice] before the eyes of those unfortunate beings, it would cause them suffering in both this life and the next through emanations and the like. The phrase "the mudrās of the five families" and so forth is taught as the cause for pacifying the distorted conceptualizations habituated from one birth to the next since beginningless time. "Vajra" refers to the Tathāgata, who is the nature of the five types of wisdom; the meaning is that he "stamps" [them]. "It is always taught as the six families" refers to including the family of Vajrasattva. "There is no meditator" means that meditation is that which is separate from the mind, and thus there is no body. "There is no object of meditation" should be understood as knowing that there is no nature of an object to be meditated upon apart from that [mind]. "There is no mantra and no deity" means that because there is no object apart from the mind, there is no so-called mantra that is neither an expression nor an object of expression; likewise, there is no deity existing separately with a nature of faces, hands, and so forth.
If one asks, "If that is so, then by searching for all phenomena, they would become an utterly empty nature," it is said here: "In the nature free from conceptual elaboration," and so forth. "In the nature free from conceptual elaboration" refers to the nature of mere non-conceptual mind. In that manner, the deity and the mantra abide.
One should understand that deities and mantras are taught through conceptual imputation for the sake of taming others. Therefore, in this context, one should know that mantras and deities are the nature of the dharmakāya, in which all phenomena are indivisible. Although they are free from conceptual elaboration, they are described in terms of the distinction between the object to be accomplished and the agent.
Regarding the names such as Vairocana and so forth: because he causes [reality] to appear in a distinguished manner through the mode of being without subject and object, he is Vairocana. Because that very [nature] is by its own essence immovable and undisturbed, he is Akṣobhya. Because he unfailingly bestows the fruit upon sentient beings, he is Amoghasiddhi. Because he possesses inconceivable qualities that are difficult to find, he is Ratnasambhava. Because "ara" refers to mutual dispute and he is without that, he is Aralika. Because he perceives the world through suchness, he is described as the "Lord of Mind."
Likewise, in order to show that he is to be expressed by terms such as Brahmā and so forth, it is said: "Brahmā is the reversal," and so on. Thus, the great yogi who understands that the meaning, the connection, the family, and the external mantras and deities are without intrinsic nature, [perceives that] whatever becomes the action of body, speech, and mind is all the nature of mantra, mudrā, and concentration. It is said: "Speech is explained as recitation," and so forth. In that context, "concentration" refers to whatever intention characterized by the mind and mental factors is its concentration.
One might wonder whether this is something in common with the Hearers and so forth. It is not so; regarding the phrase "from the father" and so on, the "father" is the nature of one's own mind alone. "As for bliss," it is mere bliss, characterized by benefiting all sentient beings. "Attainment" is what is obtained from that. Regarding the phrase "one should enjoy that bliss for oneself," it refers to the nature of emptiness and the unsurpassed, beginningless and endless nature of compassion; that is what is to be fully and perfectly awakened to. If one asks what that bliss is like, it is said: "death," and so forth. Just as death is the separation from life, all these activities of body, speech, and mind, together with the life-force—the vital wind—are reversed. That bliss is the nature of unsurpassed awakening. "Concentration" is so called because it has become one-pointed and non-conceptual. "Expressed" means it is explained conventionally. Alternatively, "father" is the mind whose nature is the wisdom of primordial awareness (jñāna). "As" means in accordance with reality, in its perfect excellence. "Bliss" is the nature of being of one taste with the great bliss of the three realms, accompanied by joy. Regarding the phrase "one should enjoy that bliss for oneself," that unsurpassed great bliss, which is the nature of suchness, should be realized through concentration without depending on an action seal (karmamudrā).
What is called "death" is the state in which the contaminated aggregates, elements, and sense bases become utterly non-arising. "By whatever bliss" means by whatever nature of bliss has arisen. "That bliss is concentration" means that concentration is the great bliss born of the ultimate limit, the nature of the Great Vajradhara. These are taught and explained by the gurus as being of the nature of one's own mind alone. This concludes the explanation of the fifth chapter from the Hevajra-tantra-pañjikā Smṛtinibandha composed by the master Kṛṣṇācārya.
Since the unsurpassed wisdom of omniscience will not be perfected without realizing the conduct of ascetic discipline (vrata), the chapter on conduct is taught. Regarding the words "Furthermore, then," and so forth: conduct (caryā) consists of the activities of body, speech, and mind that serve as the means for attaining suchness (tattva). Because it is highly praised, it is supreme. "Having reached the beyond of that" means having reached the ultimate limit of non-conceptual clarity. "By whom" means by whoever. "The philosophical tenet" refers to suchness. "Having traversed" means having gone beyond. "The cause of the accomplishment of Hevajra" means it serves as the cause for the accomplishment of Mahāmudrā; therefore, it should be connected to the statement that one should thoroughly engage in such conduct. As for the question, "What is that which is to be traversed like?"—
It is said, "The meditator," and so forth. The "meditator" is the mind that has become powerful through meditation. "That which is to be held" refers to whatever is maintained in order to eliminate one's own faults through various methods and to lead those to be trained into the path. Regarding the phrase "excellent spirals in the ears," they are "spirals" because they are perfectly rounded. They are "excellent" because they are well-crafted and radiant. As it will be said below: "Akṣobhya in the form of a wheel." This should be understood according to the oral instructions through the distinctions of the mirror-like wisdom and so forth, and not otherwise.
Regarding the phrase "a solitary tree" and so forth, one might ask: "Is the specific location for meditation to be determined here according to what is taught in the Action Tantras and so on?" This is true; however, in order to favor yogins who aspire to the special meditations, one should look for the gathering places of the yoginīs. A "solitary tree" is one blessed by yakṣas. A "charnel ground" is a place for corpses. "Mātṛs" are goddesses, and their "abode" is their home. "Seclusion" refers to a place where people are asleep at night, being isolated from others. A "remote place" is where the voices of the villagers are not heard. Alternatively, because it possesses branches such as the hands and so forth, the body itself is the "solitary tree." As it is said: "By this logic of possessing breath, the body is called a 'charnel ground.'"
The charnel ground is also that very thing. The house of the mātṛs is also that very thing; because the seven elements are the place of birth, they are the mātṛs, and because they hold [the body] like a house, they are the "house." Because desire and so forth are dormant, it is secluded, meaning it is free from conceptual construction. The navel of the source of phenomena is the remote border. Regarding the phrase "slightly" and so forth, it refers to having obtained whatever signs of "heat" and so forth through meditative concentration. If one wishes to engage in the conduct for the sake of attaining accomplishment, "accomplishment" refers to both the common and the supreme accomplishments. Whoever possesses the intention of desire should engage in the vidyā-vow together with the mudrā as described. "One should act according to the family of one's own chosen deity" means that the goddess who possesses the colors and characteristics taught in the tenth chapter of the Hevajra Tantra is the family of one's own chosen deity, and with her, one should "place the seed of awakening." "Having thoroughly purified" means by means of mantra, tantra, samaya, and symbols. "Medicine" refers to that which is known as "fragrance," which should be relied upon through constant practice according to the ritual. Regarding "the medicine should be consumed," "medicine" is what is renowned as "fragrance." "Water" is the substance of urine; one should also take the blood, semen, and flesh that abide in the midst of those. "One will not be harmed by old age or death" means by relying on constant practice according to the ritual.
"Always protected" means that by means of this ritual, one will be constantly guarded against adversaries. The rest is easy to understand. "Desire" refers to training in conduct for the sake of obtaining gain and honor from others. "Delusion" refers to grasping at self and what belongs to the self regarding benefit, harm, and so forth. "Fear" refers to the specific obscurations created by others to create obstacles for the results of those who have entered the conduct. "Anger" refers to the mind being agitated from within by the effort to strike others or oneself with sticks and the like. "Shame" refers to making oneself feel abashed in comparison to the conduct of others. "Sleep" is an illustration; one should abandon everything up to and including agitation, regret, lethargy, and doubt. "One should practice without doubt" means by having completely surrendered oneself. "By giving away the body" means for the sake of protecting all sentient beings. Having completely offered and surrendered oneself to the gurus, heroes, and yoginīs, one should thereafter begin the conduct. "Having analyzed what is a part and what is not a part" means that when analyzed, one is free from being one or many, and the donor, the recipient, and the gift are not perceived. "Then one should not give" teaches that very point; the meaning is that one should not form the perception of "giving" and so forth.
Regarding the phrase "food" and so forth: "food" refers to rice and the like. The meaning is that one should enjoy these without depending on the relish of their taste, and should abandon the grasping at them as being delicious or unpalatable. The phrase "conceptualizations of the desirable and undesirable" means that accepting and rejecting are of the nature of conceptualization, which increases the great aggregate of suffering. Others are merely to be understood. Regarding the phrase "training" and so forth: "training" is characterized by the engagement in and turning away from virtuous and non-virtuous actions. "Ritual" refers to entering the maṇḍala and so forth. "Shame" refers to not performing actions that are consistent with oneself. The phrase "by the nature of all things" means by way of the non-dual great bliss of all phenomena. "In all activities" refers to the various modes of conduct. "Yoga" refers to the knowledge of the application of ascetic observances such as wearing earrings and so forth. "O Great Compassionate One" is an address to Vajragarbha. Regarding the phrase "homa, sacrifice," and so forth: having abandoned the elaborations of homa and so forth for the sake of this [practice], and being liberated from distorted conceptualizations, one should accomplish unsurpassed awakening by being perfectly endowed with the conduct of the ascetic observance of suchness. "One who is intensely engaged" means when the mind has become stable.
Alternatively, for the sake of those yogis who believe they can purify themselves through mere ritual actions such as homa and so forth, it is said: "Homa, sacrifice," and so on. This means that apart from the conduct of unsurpassed suchness (tathatā), one will not attain the great accomplishment (siddhi) through conceptualizations such as outer and inner homa. This is because it will be stated later: "There is nothing that should not be done." Thus, one is completely liberated from the samaya vows.
Regarding the phrase "equal to Śakra": if one should see any graha (demon) possessing the form, strength, diligence, and power of Śakra before them, one should not be afraid, nor should one fall away from one's own absorption (samādhi). As for the word "there" (tatra), if one is not to be afraid even of that, what need is there to mention other hungry ghosts (preta)?
If one asks, "How then should one act?" it is said: "In the manner of a lion," and so forth. The "Lion" is the Blessed One (Bhagavān), because he cannot be trampled by the wild beasts of the afflictions (kleśa). "In that manner" means acting in a way that is similar to him, so as to realize one's own absorption at all times. "Always" (nityam) means continuously and without interruption. As for "the drink of compassion," it is because of [the need for] enjoyments and...
Having completed the emanations, and preceded by the removal of all the faults of sentient beings without exception, one engages in teaching the Dharma by manifesting in various forms within diverse world systems, as a means to attain the wisdom of the Tathāgata through the power of discipline. Therefore, it is said: "For the sake of the benefit of all sentient beings." Regarding the phrase "the drink of application," "application" is the wisdom of the non-duality of method and insight. That itself is the "drink" of yogins, characterized by the inseparability of all phenomena through the Dharmakāya. "Intoxication" refers to all phenomena. As for the statement, "One is not intoxicated by other drinks," it means that one is not intoxicated by the Dharmakāya—the nature of all phenomena—except through the nectar-drink of emptiness and compassion. Furthermore, it is said: "Those who desire to fully manifest the Form Body with its major and minor marks do not achieve it through mere concentration, but through diligence. Without effort, all the Buddha-qualities such as the unshared [attributes] and the realization of the Dharmakāya will be perfected." Alternatively, "the drink of compassion" refers to the constant practice of those endowed with compassion in order to care for sentient beings who delight in the drink of alcohol. One should demonstrate the pure conduct and, having been purified by mantra, engage in it without being stained by the afflictions, which are like poison.
All the Tathāgatas, who are the purity of the aggregates and so forth, should be satiated by the absorption of nectar. Regarding the phrase "for the sake of sentient beings," it means that whatever engagement there may be in the body, speech, and mind of yogins, all of it is engaged in order to inspire delight in this supreme vehicle. Regarding "the joy of drinking the application," "application" refers to the manner of absorption in the indivisibility of method and insight. Its "drinking" should be performed as a constant, uninterrupted mental engagement. "The yogin" refers to one who is skilled in all the rituals of samaya and absorption. "No other drink" means that one should not rely on other drinks in order to protect people from losing faith, as it would cause one's own samaya to degenerate. "Intoxication" refers to becoming victorious through the preliminary differentiation of body and speech. As it is said: "In order to generate pride, one should practice this in small measure; one should act with a mind of supreme joy so that one does not become intoxicated." This concludes the explanation of the sixth chapter from the Hevajra-tantra-pañjikā Smṛtinidhāna composed by the master Kṛṣṇācārya.
In order to demonstrate that those who do not understand the symbols—which are not the domain of the fortunate—will not comprehend their own samaya, the "Chapter on Symbols" is then taught.
"Symbol" (saṃketa) refers to the conventional terminology of the bodies and speech of the yoginīs. Regarding the "external gathering" (bāhyamelaka) and so forth, in those places of gathering, the yoginīs—possessing the moods of grace and so on through their supreme compassion, and having the nature of the dharmakāya, saṃbhogakāya, and nirmāṇakāya—act to care for the practitioner. Therefore, whatever food, drink, bedding, and so forth are mentioned, all of these should be provided in abundance with a mind of supreme joy.
Then, having bowed with devotion at the crown of the head to those who possess the samaya, the practitioner should, according to their respective fortune, be granted the siddhis such as eye-salve and foot-ointment, preceded by the teaching of the Dharma. Furthermore, the practitioner who has accumulated merit will truly perceive the yoginīs of all lands—those born of the field (kṣetrajā), those born of mantra (mantrajā), and those of the coemergent nature (sahajajā)—who are intent on bestowing the supramundane siddhis upon the crown of the head. Thus, they are correctly gathered and revealed.
Regarding the passage beginning with "The places and the near-places," these consist of twelve stages: the stage of engagement through aspiration (adhimukticaryābhūmi), the Joyous (pramuditā), the Stainless (vimalā), the Luminous (prabhākarī), the Radiant (arciṣmatī), the Difficult to Conquer (sudurjayā), the Manifest (abhimukhī), the Far-Reaching (dūraṃgamā), the Immovable (acalā), the Excellent Intelligence (sādhumatī), and the Cloud of Dharma (dharmameghā).
These are the Universal Radiance [Bhūmis]. These very [stages] are the levels of the families and so forth, according to the distinctions in the inclinations of sentient beings. Regarding the locations, the designations such as Jālandhara and so forth belong to the Buddhas and Vajradharas; however, by the power of those to be trained, they are also the gathering places for those designated as Nairātmyā and so forth, which bring about the attainment of the resultant stage of Vajradhara. By the phrase "Lord of the Ten Bhūmis" and so forth, these very stages, from the Joyous up to the Cloud of Dharma, serve as the causal teachers of Vajrasattva. In this context, "elsewhere" means without distinction. "Sun" refers to a day and night. "For the sake of the benefit of all sentient beings" means for the sake of causing all sentient beings to attain mundane and supramundane accomplishments. "Yoginīs" refers to those of the field-born, mantra-born, and co-emergent natures. "Gathering" means being definitively ascertained. "Victory Banner" refers to one who has been executed. "Struck by a weapon" means killed by another. "Seven-fold cycle" refers to one who has cycled among humans for seven births, for the sake of attaining the accomplishments that will arise below. Now, if one has not died naturally, should the ritual of "tearing the union" described below not be performed? It is not so; for the passage beginning with "compassion" and so forth:
Those who definitely abide in the causes of suffering and cannot be tamed by other means are to be relied upon out of compassion in order to pacify their great suffering. "With effort" refers to the rituals of mantra and so forth. "The wise" refers to those who understand the application. Therefore, it is said: "Without compassion, accomplishment will not occur." This means that all accomplishments have compassion as their root. Consequently, for those who have abandoned it, accomplishment will not be attained. To clarify this very point, the words "Therefore" and so forth are stated; the meaning is that one should strive to generate intense compassion in order to bring about the excellence of all mundane and supramundane goals.
If one asks, "If that is so, then why should the ritual for tearing the union (kha sbyor dral ba) described below never be performed by anyone?" It is not so. Regarding the phrase "In order to subdue all the wicked": "the wicked" refers to those who harm the Three Jewels, the guru, and sentient beings who possess the samaya. Furthermore, having first enticed them with honor, generosity, and so forth, and having inspired faith in them through the offerings of the upoṣadha and so forth described below, one should then introduce them into the vessels of the three vehicles as appropriate. If one is still unable to introduce them, then at that time, one should perform the ritual for the characteristics of the separation of the union as it appears below. This is also taught in the Vairocanābhisambodhi:
This is how a bodhisattva should refrain from taking life, and so forth, as it is explained extensively in the passage beginning, "Otherwise, it is called harming sentient beings who are the Three Jewels." If one asks, "In that case, should everything be done through this swift method?" the answer is no. Regarding the statement, "The primary [actions] should be strictly prohibited," this means that all causes that are not malicious should be prohibited. Regarding the statement, "In this regard, it should be understood thus," and so forth, day and night are taught to be the purity of method and insight. Regarding the statement, "There is nothing whatsoever that should not be done," this means there is not the slightest thing, such as taking life, that should not be performed. "There is nothing that should not be eaten" refers to those things condemned by the world. "There is nothing here that should not be thought" refers to covetousness and so forth. "There is nothing virtuous or non-virtuous that should not be spoken" refers to those practitioners of the glorious Heruka who are engaged in the welfare of others, such as those who speak falsehoods. As it is said: "For one endowed with compassion, there is no non-virtue; even prohibited acts are permitted for them." Regarding the statement, "As I am, so are sentient beings," there is no distinction here between oneself and others in terms of happiness and suffering, or semen, blood, and so forth. Regarding the statement, "As my self is, so is the self of others," one should understand that all entities called "self" and "other" are merely aggregates imputed by misconception, and are empty. Therefore, all phenomena are in a state of equality.
All that has been taught to the one who possesses the form of the glorious Heruka and desires to liberate the entire realm of sentient beings without exception is entirely irreproachable. Thus, the phrase "the self that unites all minds" refers to the contemplation of the nature of the stainless absorption of method and wisdom as the identity of all wandering beings. Regarding the phrase "one's own food and drink" and so forth, whatever is eaten should all be transformed into the ten nectars, and the drinks should be made into bodhicitta. By abandoning the conceptualizations of the food to be eaten, the act of eating, and the eater, one should make the mantra and the deity non-dual and perform the offering. Being free from the conceptualizations of the offerer, the offering, and the act of offering, one should meditate on the self as an emanation through the compassion of all the tathāgatas and then begin the offering. Regarding the phrase "as long as" and so forth, whatever actions of the body and whatever nature of speech there may be, all of these are mantra and mudrā. Where? In the fourfold abiding of the glorious Heruka. The meaning of Heruka is taught by the phrase "the non-dual śrī" and so forth. Regarding the phrase "whichever person" and so forth, piśitam means "flesh." "By the wise one" means by one skilled in the application. Through the inconceivable application of mantra and deity, all those sentient beings are born as gods or humans, remember their past lives, possess happiness, and come under the power of the yogin. This is by means of the application of the vajra and kapāla. Regarding the phrase:
The vajra consists of bhrūṃ, āṃ, jrīṃ, khaṃ, and hūṃ, which are the seed syllables of the five tathāgatas and the nature of the five wisdoms. The skull-cup is a lotus vessel transformed from the syllable a. Regarding the term "union": below, upon a wind mandala, is a fire mandala, and within the lotus vessel are the seed syllables of the tathāgatas. Above that, at a distance of one span in the space, the syllable oṃ residing upon the moon of the khaṭvāṅga draws forth the wisdom amṛta, which is then unified with the samaya-amṛta. Through the union of the three syllables situated between the two hoḥs, one should consume the offering in the manner of a preliminary bali offering. This concludes the explanation of the seventh chapter from the Hevajra-tantra-pañjikā Smṛti-nidhāna composed by the master Kṛṣṇācārya.
Desiring to explain the wheel of yoginīs following the chapter on symbols, he says: "Then," and so forth. "The anthers" refers to the anthers transformed into the inner circular tier. "The triangle" refers to the source of phenomena (dharmodayā) transformed into the outer square mandala. These are the general characteristics of the mandala; this excludes the painted mandala of Picu-vajra, which is described as: "Of a single family, with four gates." Regarding "the āli and kāli": the āli and kāli are the moon and sun, which are the purity of the mirror-like wisdom and the wisdom of equality. "The seed syllables and hand symbols" and so forth refer to the center of those.
"Vajrasattva" refers to the causal [state]. "Seat" refers to the place of generation, meaning the sequence of the five aspects of manifest awakening. Regarding the phrase "the mass arising from the syllable," "mass" refers to the body; this arises from the syllable, and it is not the case that for some [practitioners] Vajrasattva arises from form. Regarding the phrase "one should not desire HŪṂ, PHAṬ, and so forth," the word "and so forth" indicates the blessing by the five families. One should not desire the blessing of the vajra and lotus and so on, because this is the ritual for binding the bodhicitta. The phrase "the form of the Sattva" and so forth is easy to understand. Regarding the phrase "the hand symbols, faces, and so forth, like a son," the word "and so forth" should be understood to include other [features] such as the feet. "Moon-shaped, with the luster of a jewel" refers to the white body color. Alternatively, "having the nature of the moon" refers to the conventional bodhicitta, because it is like a kunda flower. "Jewel" means contained within a jewel. "Luster" means brilliant radiance; it is the characteristic of great bliss in which all phenomena are indivisible and completely liberated from all conceptual elaborations. For that very reason, because its own mudrā, faces, shape, and so forth are not established, it is described as being "like a son."
The meaning of this is as follows: in order to fully assume the saṃbhogakāya of the Blessed One himself, who possesses the vajra nature in which all dharmas are indivisible, the three bodies arise sequentially through the authentic exhortation by the melodies of the four goddesses that appear below. This is the meaning.
Regarding the phrase, "From this, the yellow and so forth arise," it means from Vajrasattva, who has become the cause. Furthermore, all of these will be clearly shown in the chapter on the Manifestation of Heruka.
Regarding the phrase, "Distinct from other syllables," "syllable" refers to the seed-syllable. It is distinct from others by way of being differentiated from the seed-syllable and the mudrā (symbol), but it is not the cause.
Regarding the term "Great Fierce One" (mahogra), it is endowed with the dance of the fierce bhāva.
Regarding the phrase, "First, one should meditate on the black," and so forth, some say this indicates the sequence of the colors of the six yoginīs, such as Locanā and the others. Others say it refers to meditating on the wheel by way of the division of the six classes of beings.
The "six limbs" refers to that which has the nature of the six colors. Regarding the phrase, "Likewise, the infinite supreme joy," the "limit" is the middle between supreme joy (paramānanda) and intense joy (viramānanda); it is suchness (tattva). The word "also" (api) indicates a distinction. "Likewise" means by means of that which is endowed with the six limbs.
As it has been said:
"The entire wheel of deities is of a single color;
One should meditate upon it as having the nature of great bliss."
Alternatively, "the limit of supreme joy" refers to the limit, which is existence. "Again" means subsequently. "In that same way" means that just as the wisdom of insight is, so too should it be meditated upon thereafter; this will be shown by the verses below. This is taught for the purpose of the application of the completion stage, beginning with the words "the expanse of space" and so forth.
If one should ask: "Is it not the case that the great accomplishment is not achieved by reversing the ordinary aspects of the generation stage and [attaining] the purity of the deity's form in its entirety?" It is true. However, for those who are unable to meditate on the nature of method and insight—the unsurpassed great bliss of emptiness that is liberated from all conceptual elaborations—the divisions of the purity of the aggregates and so forth are taught in brief, intermediate, and extensive ways through the divisions of the generation stage. As it is said: "The wise should first meditate on the generation stage; they should not constantly recite all the mantras, mudrās, purifications, ornaments, and armors. Subsequently, possessing clarity, they should constantly, with a single-pointed mind, even for a single moment, contemplate the completion stage meditation—the great bliss that destroys becoming—always together." Thus, it should be understood that by meditating on the completion stage itself, the supreme yogis swiftly perfect all accomplishments.
Some explain that the generation stage and the completion stage should be made inseparable, citing such statements as: "How could there be bliss without the body?" and so forth. In order to demonstrate the fourfold division of the coemergent, it is said: "The joy of all-pervading joy," and so on. By reversing ordinary conceptualization, the Blessed One Vajrasattva, who arises perfectly from the absorption of the fivefold wisdom, is "all-pervading joy." Because the "supreme joy" arises through the application of the yoginī, it is also described in that way. Regarding "the joy of passion, without exception," this means that preceded by the entry of all the Tathāgatas without exception, it emerges in the form of the melted bodhicitta and becomes the entire maṇḍala; this is the purity. Regarding "through the method of that bliss, all is known," this means that through the method of the wisdom of insight, all that bliss is known. That itself is the resultant Blessed One, the Great Vajradhara, and because its nature is constant realization, it is also the coemergent joy. Regarding "supreme joy is becoming," and so forth: because supreme joy is of the nature of desire, becoming arises from supreme joy. Thus, having initiated actions of desire and aversion associated with passion, one comes to exist in the states of higher or lower realms.
Regarding the phrase "nirvāṇa is utterly pure," the definition of utter purity is the wisdom in which all faculties are fully developed and free from desire. It is the state of becoming free from attachment to the existences that are of the nature of attachment. In this way, having become free from desire for the realms of desire, form, and formlessness, one no longer accumulates karma. Thus, when karma and afflictions are no longer conceived, the mere cessation of the aggregates and so forth is called "nirvāṇa."
Regarding the phrase "the middle is merely universal joy," universal joy is itself attachment for the sake of mere pleasure. "Abandoned by the coemergent" means that the abandonment of universal joy, supreme joy, and intense joy is "freedom." Nevertheless, in order to demonstrate the nature of the coemergent, it is said: "The coemergent is not taught by another," and so forth. This means that the coemergent suchness cannot be taught by a guru or others, because it is not an object of any verbal conceptualization.
If one asks, "How then is it to be known?" it is said: "From merit, it is called 'self,'" and so forth. From one's own merit, the lineage of gurus is closely indicated; therein, one must understand the pith instructions on the reversal of the mantra practices, which is to be experienced by oneself. Alternatively, "From merit, it is called 'self'" means that from the continuum of one's own well-performed deeds, the mudrā is obtained as taught.
Regarding that, "relying closely upon the lineage of gurus" means that through the instructions of the guru, one attains suchness through familiarity. By slightly stimulating the channel called "the agitator of sin" with the fingers and the tongue, and by directing one's own vajra according to the ritual, great bliss will certainly arise for those possessing great merit.
As for the statement, "Because all beings arise from me," this is taught here to show that it is not from another cause, nor is it causeless, nor is it pervaded by another, nor is it of another nature, nor is it without nature.
The phrase "in that way" and so forth means that once one has fully understood the completion stage as it has been taught, one should familiarize oneself with it through meditation; the meaning is that one should make the mind and body relaxed in accordance with that. "Deeply in meditative equipoise" refers to those possessing sharp faculties. "Will be accomplished" means that in this very life, the nature of bliss will be perfected exactly as taught.
If one asks, "In what manner?" it is said: "Even by a person of little merit." This means even by one whose power of merit is weak. What must be done? By meditating on the suchness of self-awareness regarding all phenomena at all times. This will be clearly shown by the passage beginning with "Thus, the former bliss" and so forth.
Regarding "stable" and so forth, it means meditating on the nature of great bliss, which is inseparable from one's own continuum, as it pertains to all phenomena, both stable and moving. As it is said:
"One should contemplate one's own form together with the deity as being of the nature of divine bliss"—this is what is meant. If one were to ask: "If that is the case, then the channels and so forth would not be self-aware of the nature of unsurpassed great bliss, because they are material forms devoid of mind," it is said in response: "They are not separate from one another," which is easy to understand. Regarding the statement, "Accomplishment arises from self-awareness," and so forth: if accomplishment were achieved through the meditation of the completion stage alone, as described, then one might wonder why the nature of the self is taught as being "neither too long nor too short, neither too black nor too white," and so on. This is true. For those of inferior faculties who are unable to meditate on the Mahāmudrā endowed with the supreme of all aspects because their afflictions such as desire have become blissful, this action mudrā is taught according to the samayas and vows found in the tantras, and the clairvoyance of whatever actions are attained. For others, the wisdom mudrā is taught as the so-called Mahāmudrā. Furthermore, it is said: "By habituating to the wisdom mudrā, one abandons women who possess awakening; from that very perfection of wisdom, Mahāmudrā is accomplished." Regarding the statement, "The nature of actions is self-awareness," whatever actions of body, speech, and mind there may be, even those that are afflictive, all of them are exclusively self-awareness.
"Born from harmful actions" means that through hearing, remembering, seeing, hearing, or touching others, one causes harm to sentient beings; and through the decline of one's own meditative absorption (samādhi), one is born into various other states of existence (bhava) over many lifetimes. "The agent himself" means that all Buddhas cause weariness with the self. "Gathered by himself" means that all Tathāgatas are perfectly gathered within the nature of great bliss (mahāsukha). "The Solitary Realizer (pratyekabuddha)" is so called because he teaches the Dharma to those to be trained exactly as it is. "The Lord himself" is so called because he possesses the power to engage the minds of all fortunate ones with virtues. "Desire and hatred" refers to the afflictions (kleśa) such as desire and so forth, and to those things that are their opposites. "Therein" refers to the nature of the Dharmakāya, which is without discordance. "Abiding" refers to the enjoyment (saṃbhoga) by the nature of stainless primordial wisdom (jñāna). "Delightful" refers to the Nirmāṇakāya. "Even a sixteenth part" means that it cannot be compared even to a most subtle fraction; just as the light of a firefly cannot bear comparison even in part with the light of the sun when it is free from the obscuration of clouds. Regarding "from the source of phenomena" (dharmodaya) and so forth, that which is born from the source of phenomena is so called.
What is called "wisdom" (jñāna) is the nature of the wisdom of individual self-cognition. "Equal to space" is because it is without objective reference. "Endowed with means" is because it is the body accomplished from the heart. "The three worlds are born from that" means they truly arise from the characteristics of the mundane. "The nature of insight and means" refers to the forms of woman and man. Regarding "the form of the seminal fluid" and so forth, the seminal fluid itself is the form, and that is the Blessed One. "Its bliss is called the desire-goddess" means that the nature of the bodhicitta of the specific vow is the desire-goddess, which is insight. At that time of bliss, that which has transformed is the Blessed One, who is the means; because it is inseparable from bliss, it is also the seminal fluid. "This is free from one and many" means that because these forms appear as distinct particulars, they are empty, being free from being one or many. "A single instant is supreme joy" means that a single instant is the characteristic of the form. Supreme joy is the transformation into the nature of non-dual great bliss. Regarding "self-awareness," these are luminous by their own nature, because their nature is to always arise in that way. "Wisdom" is not inanimate matter; it is the very nature of non-conceptuality.
"Beyond the path of speech" means that it is not the domain of names, signs, or any conceptualizations of speech. "The stage of self-consecration" means that the purities of mantra and so forth abide in the mind by its very nature. Regarding "that omniscient wisdom is the nature," omniscient wisdom is unattached and unimpeded toward all phenomena; these [phenomena] are also its nature. Regarding "the earth," and so forth, "in an instant" refers to the instant of manifest awakening. "Not harmed by earth and so forth" means that wisdom does not arise as an object of its own aspect nor as a subject of another's aspect. If one asks how this is to be known, it is taught by showing its nature: "In the higher realms and the human world," and so forth. In that supreme instant, even the three worlds are perfected as a single aspect. Regarding "self and other are distinct," and so forth, it is simply impossible for conceptualizations of self and other to cause harm there. "All the Vedas and philosophical tenets" refers to the limits of what is thoroughly realized by others. "The collection of actions" refers to the limits of what is thoroughly established by others. It is the application of the collection of actions and so forth. "They do not accomplish it" means [they do not accomplish it] in the nature of Mahāmudrā. "Becoming becomes pure" means that merely generating purity through those [means] is excellent.
This is the meaning. Regarding the phrase "without realizing that" and so forth: without realizing the wisdom previously taught, there is no accomplishment (siddhi) characterized by method and insight in this or other lives. Therefore, it is said: "Those who do not know Hevajra," and so on. Hevajra is the profound and vast nature through which all the qualities of accomplishment are swiftly perfected. "Not knowing" means not even having a mere inclination of faith. This implies that the exertion of those who strive for the accomplishment of Mahāmudrā through other tantras is fruitless.
Furthermore, in order to complete the statement "the inner heat (caṇḍālī) blazes at the navel," it is said: "Like a river flowing in a stream," and so forth. "Like a river flowing in a stream" means that the indestructible (akṣara) in the form of the syllable Haṃ is always directed downward. "The stream of nectar drips from the junction" means that the lamp blazes continuously. This refers to the insight (prajñā) that is naturally luminous (ābhāsvara), in the form of the syllable Aṃ, blazing without interruption and directed upward. These demonstrate the specific nature of the mantra. "Always that very [reality]" refers to the meditation on the form body (rūpakāya) as it has been taught. "One should abide" means that for even a single moment the mind does not dwell elsewhere.
This concludes the explanation of the eighth chapter from the Hevajra-tantra-pañjikā Smṛtinibandha composed by the master Kṛṣṇācārya.
In order to demonstrate that without realizing complete purity, merely meditating on the mandala of deities will not lead to omniscience, it is said: "Then, as for the others," and so forth. Regarding "purity," there are two types: the purity of suchness and the purity of the deities. First, the purity of suchness is taught: "All things," and so forth. The purity of all external and internal things is suchness. Just as the suchness of the noble ones (ārya) is, so too are those who are not noble ones; by nature they are stainless, and like space, they are eternally of an unconditioned nature. "Expressed" means that through those who train in that manner in all respects, there is a non-dual purity; suchness should be realized and understood. Regarding "subsequently," and so forth: "each" refers to the purity of the deities through the divisions of the aggregates and so on. This should be understood by such statements as, "The aggregate of form is Vajrā," and so forth. If one asks, "Why are Indra and the others said to be pure?" it is said here: "Ignorance and the afflictions," and so forth. Ignorance is lack of knowledge (avidyā), which is the grasping at a self and what belongs to a self. The mental distinctions that serve as the causes for desirable and undesirable actions are the afflictions (kleśa). "Obscuration" means being covered by these; it is the purification of them. That very point is stated:
Regarding the phrase "the nature of pure self-awareness" and so forth: by means of the wisdom of self-awareness itself, the stains of ignorance are cleared away, and it is the nature of the purity of all phenomena, because all phenomena are naturally pure through meditation. Regarding the phrase "objects" and so forth: because forms and so forth are naturally pure, self-awareness is supreme; it is specifically bliss. Regarding the phrase "furthermore" and so forth: furthermore, whatever appears in the continuum of the yogi, such as forms and so forth, is pure, because the entities of transmigrating beings are of the nature of awakening. Regarding the phrase "O Blessed One" and so forth: thinking, "How many are there of those whose purity has just been described?" it is said here: "forms and so forth." Why is that? It is said: "because they become the grasped and the grasper," and so forth. The meaning of this is that although the nature is by nature indivisible and non-dual, it is said to be "impure" because it appears individually through the divisions of forms and so forth. Therefore, in order to express the purity of the respective deities for those [phenomena], it is stated: "The aggregate of form is Vajrā," and so forth. This means that the yogi, who possesses the suchness of the purity of these [deities] such as Vajrā and the rest, will achieve accomplishment.
Regarding the passage beginning with "In the northeast is the one called Pukkasī," these chapters on the wheel of yoginīs teach the directional divisions that were not previously shown. Through these, in order to reverse ordinary pride, one should cultivate the pride of the deity. By means of the forms of the deities perfectly generated from that purity, and preceded by the abandonment of ordinary pride, if one apprehends all phenomena as having a single taste, it is shown that the dharmakāya, which is the nature of great bliss, will be fully perfected.
As it is said:
"In order to abandon former pride,
One should cultivate the pride of oneself as the deity.
In order to abandon even that pride,
One should meditate without apprehension.
In order to abandon each preceding one,
One should cultivate the pride of the higher over the lower.
When the mind is in meditative equipoise,
At that time, it is explained as 'suchness'."
Thus, having been transformed by means of the mantra and the form of the deity, one should enter into the suchness of the ultimate mantra. As it is said below: "One should make the elaborated non-elaborated." The meaning of "elaborated" here is the purification of the aggregates and so forth by way of the deity's form. "Non-elaborated" refers to emptiness; it means that one should fully understand the nature of the unsurpassed great bliss of method and wisdom. For that very reason, the purifications of the Blessed One’s hands and so forth, which appear below, are taught:
"The hands are purified as emptiness."
Regarding the phrase "and so forth": just as the elements of water, gold, and space are pure, so too are these [the sixteen emptinesses] merely the cessation of the aspects imputed by conceptual construction. They are by nature pure, the very essence of self-knowing great bliss, free from all stains of conceptualization. Through this very purity, one is liberated from all forms of clinging; it is not a purity achieved through mere conceptual imputation.
Regarding the phrase "the hands" and so forth: "emptiness" refers to the emptiness of the internal, the emptiness of the external, the emptiness of the external and internal, the emptiness of emptiness, the emptiness of the great, the emptiness of the ultimate, the emptiness of the conditioned, the emptiness of the unconditioned, the emptiness of that which transcends limits, the emptiness of that without beginning or end, the emptiness of non-rejection, the emptiness of nature, the emptiness of all phenomena, the emptiness of specific characteristics, the emptiness of non-apprehension, and the emptiness of non-entities. The purity of these emptinesses constitutes the sixteen hands.
Regarding the phrase "the feet": this refers to the two feet plus one additional foot. Regarding the phrase "the purity of the Māras": these are the Māra of the son of the gods, the Māra of the afflictions, the Māra of the aggregates, and the Māra of death. Among these, the Māra of the son of the gods is characterized by lethargy and sleep, as well as regret and doubt. The Māra of the afflictions consists of desire and the rest.
The māra of the aggregates consists of illness, old age, and so forth. The māra of the Lord of Death is the cessation of the life-force and the sense faculties. Their complete purification and transformation are the four legs. Regarding the statement, "The faces are the eight liberations (aṣṭavimokṣa)," the first liberation is "one possessing form beholding forms." The second liberation is "one without internal perception of form beholding external forms." The third liberation is "abiding in the attainment of the beautiful liberation, having realized it directly with the body." The fourth is the sphere of infinite space. The fifth is the sphere of infinite consciousness. The sixth is the sphere of nothingness. The seventh is the sphere of neither perception nor non-perception. The eighth is the attainment of cessation. Thus, the complete purification of the eight liberations are the eight faces.
The "three vajras" are the Sky-Goers (khecarī), the Earth-Goers (bhūcarī), and the Selfless Ladies (nairātmyā). "By these" refers to those just mentioned; one should understand that the aggregates and so forth are purified in their respective order. Regarding the explanation of the unsurpassed purification, "by whatever" and so forth: "by whatever" means that beings are bound again and again by the actions and afflictions (kleśa) that constitute the nature of the aggregates, elements (dhātu), and sense bases (āyatana). "That and that" refers to the purification of the aggregates and so forth as the nature of the deities.
By that, one will be liberated from the bonds of existence. The meaning of this is as follows: just as a magician is liberated by the very forms of the horses, elephants, and cities that he has emanated, even though he does not know their illusory nature, so too is one liberated. Ignorance is the lack of knowledge of suchness; by that which is the core of all suffering, one will not find the accomplishment known as the nature of Mahāmudrā. For that very reason, it is said: "Therefore," and so forth. The meaning of this is that when those who have realized the suchness of the various appearing objects, such as smells, as being inseparable from their own minds, then, by beholding the entire world as the nature of suchness that is not distinct from the purity of the mind, they do not find it difficult to attain unsurpassed, perfectly complete awakening.
This concludes the explanation of the ninth chapter from the Hevajra-tantra-pañjikā Smṛtinibandha composed by the master Kṛṣṇācārya.
Without understanding the maṇḍala, the empowerment should not be bestowed; and without understanding the empowerment, suchness should not be taught. Therefore, the empowerment preceded by the maṇḍala is taught, beginning with the words "Then," and so forth. "By the nature of the deity" means by the nature of the two-armed Heruka. The characteristics of the ground for drawing the maṇḍala are now taught.
Regarding the passage beginning with "In the grove," and so forth: therein, in the section beginning with "knowledge," the classification of mudrās was previously taught for the sake of conduct; now, the classification of mudrās is shown for the sake of completing the conferral of empowerment. Regarding the passage beginning with "the five families," this teaches that within the maṇḍala of the assembly of the pure [deities] such as the yellow [one] and so forth, one should be empowered together with numerous mudrās arising from the lotus family and the others. Therefore, at the very outset, in order to pacify the mind that is preceded by a weak faith and a lack of enthusiasm for generating the awakening mind, it is intended that their faces be covered.
Regarding the wisdom of primordial wisdom (jñāna) as it is taught: "Arising from self-awareness," and so forth; this is the limit of supreme joy. "Primordial wisdom" refers to the nature of self-luminosity. "Abandoning the awareness of self and other" means that the awareness of grasping at self and other, and so forth, does not abide. Because it is unimpeded, it is equal to space. Because it is free from faults, it is stainless. Because the aspects of the thoroughly imagined are not perceived, it is empty.
Regarding the phrase "From the nature of existence and non-existence": because it is the nature of self-awareness, it is an entity; because it is liberated from all conceptual constructions, it is a non-entity. Because it is unsurpassed, it is supreme. By its nature of emptiness and compassion, it is the perfect union of method and insight.
It is the limit of supreme joy. Because it is the very first of the utterly pure fields, attachment and detachment are thoroughly blended. That which is called "that very thing" is the characteristic of insight in which all conceptual elaborations have been completely destroyed. Because it is the wisdom of the Tathāgatas, it is the life-force of living beings. That which is called "that very thing" is precisely what was just explained. It is called "supreme" because it is non-conceptual. It is "unchanging" because it is immovable in every respect by way of suchness. It is called "omniscient" because that very thing has reached all things by way of being the mere nature of one's own mind. "Abiding in all bodies" means that it dwells preeminently in all embodied beings by way of the mind. "From that, existence and non-existence arise" means that the conceptualizations of existence and non-existence arise from the very nature of great bliss, in which all phenomena are indivisible. "Of others" means belonging to others; whatever conventional designations there may be for others—such as "self," "person," or "individual"—those too arise from that very thing. "The nature of all things" means that because it is the nature of the dharmadhātu, it is the very nature of all things. As it is also said: "Apart from the dharmadhātu, no phenomenon exists." It truly abides in the form of an illusion.
The phrase "thus" (iti) is used to indicate that whatever is the conceptualized form of something, it is characterized as being endowed with that very form. The phrase "in this way" (evam) refers to the method of swift bliss just explained. "Vajrasattva and so forth" means that "vajra" refers to the five wisdoms (jñāna), and "sattva" is their essence. "And so forth" refers to those who are the primary [deities]. "Tathāgatas" refers to those who have realized the suchness (tathatā) of all sentient beings, which is unchanging and non-erroneous.
Regarding the phrase "having attained the supreme wonder": "supreme" refers to the nature of unsurpassed great bliss. In other tantras, the realization that has been sought for many eons (kalpa) without being understood is what is called "wonder." "Fainting upon attaining that" means being possessed of a state of swoon, thinking, "There is nothing else more distinguished than this." "Falling to the ground" means that having reached the supramundane ground through compassion, one falls because it has become the domain of those with the [necessary] fortune.
"Hevajra" is the embodiment of unsurpassed compassion and insight. That very [deity] is called "the single body of all Buddhas." All Buddhas are explained as being equal to space. Their "body" (kāya) is their physical form, and in that regard, they are one and the same. That very [deity] is described as having the nature of the coemergent (sahaja), beginning with the words "not desire" (na rāga) and so forth.
Desire is supreme joy. Freedom from desire is intense joy. The nature of the middle is the mere joy that exists between freedom from desire and desire itself. "The three" refers to desire and so forth. "Abandoned" means free from acceptance and rejection; it is the coemergent. "Perfect awakening" is so called because it is the nature of awakening itself. "Expressed" means taught as a mere conventionality. To ensure that beginners understand this very point, it is said: "Prior to intense joy," and so forth.
For yogins who are intensely attached to constant meditation, the signs of accomplishment are taught: "First, like a cloud," and so forth. By clearing away the habitual tendencies of the darkness of ignorance, the body appears as if veiled by clouds; this is the first sign. "Accomplished" means that subsequently, whatever is slightly accomplished, the body appears and is seen like an emanation; this is the second. "After that" means that following this, once all the darkness of ignorance has been destroyed, for a duration of time as brief as a finger snap, the body remains in a state of total clarity like a dream; this is the third. "Sleeping and waking" means that the appearance of wisdom is totally clear and constantly luminous, without any distinction between the states of dreaming and waking; this is the fourth.
When the accomplishment of the characteristic of the indivisible nature of all phenomena arises in this way, the characteristic of Mahāmudrā becomes complete. In order to perfect the common and supreme accomplishments, and also to benefit all sentient beings, it is taught that the maṇḍala should be drawn. Thus it is said: "The Teacher spoke of the wheel," and so forth. The phrase "in the east" and so on refers to the wheel of those very [deities] taught in the Nairātmyā maṇḍala. The word "then" means after the empowerment is completed. "That very" means unerring. "Correctly explained" means it should be taught through the authentic ritual. Because it is free from the stains of the afflictions, it is utterly pure. Because it is the awareness whose nature is individual investigation, it is the very nature of primordial wisdom (jñāna).
Regarding the statement, "Samsāra and nirvāṇa": the nature of the aggregates, elements, and sense bases accumulated by a mind that erroneously conceptualizes, along with the characteristics of subject and object based upon the conceptualizations of self, mine, pleasure, suffering, and so forth, is samsāra. Because that very [nature] is perfectly liberated from all conceptual elaborations, it is naturally luminous (prabhāsvara); this is the essence of nirvāṇa. These various distinctions are merely emanated by the mind alone. As it is also said: "Existence and nirvāṇa..."
"There is not the slightest difference; the thorough knowledge of becoming is called nirvāṇa." This is what is meant. Furthermore, it is said: "Regarding 'supreme joy' and so forth, 'supreme' is suchness, and it is the intense joy of that very [suchness]. 'Entity' refers to that which has become the nature of the supported, and its absence is 'non-entity,' which is the support, the peaked pavilion. 'Body' refers to the deities who are the purification of the five aggregates. 'Apprehended' refers to the fingers and so forth, which are the purification of form and so forth. 'Apprehender' refers to the six, such as Nairātmyā, who are the purification of the eye and so forth. 'Flesh, blood, and urine' and so forth refer to Pukkasī and the others. 'Impurity, delusion, bathing, and cleanliness' refers to the goddesses such as Locanā, who are the purification of compassion and so forth. 'Attachment, aversion, delusion, envy, avarice, and pride' refers to the six cakravartins, such as Amitābha and the others. 'Not looking' and so forth refers to the aesthetic moods, such as the erotic and so forth. 'Meditation' is the path. 'Meditator' is the one who meditates. 'Apprehension' is the nature of the spiritual friend, the qualities of a buddha. 'Enemy' is the nature of the afflictions to be abandoned, and their absence is [the state of no enemy]."
Regarding the term "unwrinkled coemergent" (nirvalīka-sahaja): "wrinkle" (valī) refers to the nature of correct conceptualization (samyag-vikalpa). "Absence" (nir) means emptiness, which is the coemergent joy (sahajānanda). "Vi" means "separated," referring to being separated from the nature of manifoldness. The meaning of this is "unwrinkled coemergent"; although the nature appears as manifold, herein there is no phenomenon whatsoever to be adopted and none to be rejected. Alternatively, these words such as "supreme joy" (paramānanda) and so forth may also be applied according to their literal meaning.
In order to request the classification of that very coemergence into the primary elements (bhūta) and the derivative elements (bhautika), it is said: "By Vajragarbha," and so forth. This is taught by the phrase "the aggregates derived from the elements." "Unwrinkled" is the characteristic of the mind; that very [mind] is taught to be the nature of the primary and derivative elements by the words "by the union of the vajra and lotus," and so forth.
The summary is stated: "Therefore," and so forth. "Bliss" (sukha) refers merely to the means of bliss; it is not suchness (tattva). The bliss born from the two organs arises from the great elements; therefore, it is not suchness. With reference to beginners, the nature of the coemergent is taught:
Regarding the phrase "the two coemergents" and so forth: that which is found as the very nature of mere birth is the coemergent. The unchanging, perfected wisdom of the non-artificial, direct means and insight is called the "natural coemergent." Alternatively, if one asks how the suchness of the coemergent is to be known: the nature is one's own mere bliss, liberated from all sense faculties, without acceptance or rejection, emptiness, and naturally pure, without beginning, end, or middle. As for the term "coemergent," it is the realization through the nature of insight characterized by emptiness, the absence of marks, and the absence of aspiration, being completely free from the causes of all afflictions.
Regarding the phrase "the synthesis of all aspects into one": "all aspects" refers to the various objects of apprehension throughout the limits of saṃsāra. "One" refers to the nature of great bliss. "Synthesis" means pervasion. Now, in order to demonstrate the unsurpassed suchness, the method is taught: "The yogi transforms compassion into method." This is because one takes up what is desired. As it is said: "For that reason, compassion is called the method." Regarding the phrase "the mudrā is itself free from causes": the insight whose nature is the wisdom of non-arising is the mudrā. That which is other than that is the cause; it is free from that. As it is also said: "Free from all conceptual elaborations..."
"When method and insight are non-dual,
If one meditates with the mind on that nature,
The unsurpassed fruit will be attained."
To explain that very point, it says: "Emptiness and compassion are not distinct," and so forth. One's own mind, free from all conceptual constructions, is emptiness. The aspect of completely protecting all sentient beings without exception from their sufferings is compassion, which is a mental factor. If one wonders how these two can be said to be non-distinct when mind and mental factors are distinct, it says "awakening" and so forth. Because both are emptiness, they are inseparable, like a lamp and its light. Therefore, because they are non-dual, it is awakening; because it is mere self-awareness, it is mind. To demonstrate that very point, it says: "There is no mantra recitation, asceticism, or fire offering," and so forth, because all phenomena are of the nature of indivisible great bliss.
This concludes the explanation of the tenth chapter from the Hevajra-tantra-pañjikā Smṛtinibandha composed by the master Kṛṣṇa.
It is taught that without accomplishing the view of the downfall and so forth, it is impossible to easily engage those sentient beings who are difficult to tame. To demonstrate this, it says: "The view of the wrathful one in equipoise," and so forth. The result of having thoroughly accomplished the four views is stated: "By accomplishing the four views..."
Regarding the phrase "and so forth," those who have accomplished the four views, such as the view of downfall and so on, should cause all sentient beings to enter the three vehicles. Here, the statement "one should not kill" means that it is necessary only to cause them to enter the Buddha's teaching, and one must not kill them; such is the intended meaning.
"The supreme samaya will be opened," it is said. In this context, samaya is compassion, because it engages equally with all sentient beings. Its "opening" means becoming utterly free from that [compassion].
"One should perform all that is not to be done," it is said. This means that one who is of the nature of great compassion, in order to accumulate roots of virtue for all sentient beings without exception and to cause them to enter the teaching, should practice even the ten virtues with equanimity; if so, what need is there to mention other [virtues]?
"One should also avoid deceiving sentient beings," it is said. Here, "sentient beings" refers to those who lack faith in the teaching. "Deceiving" refers to the accumulation of roots of virtue higher and higher. "Avoiding" means discarding the causes of obstacles.
Regarding the phrase "by merely harming sentient beings," and so forth: by harming sentient beings, one will not attain the siddhi of the mudrā; by benefiting sentient beings, all siddhis will be attained—this is the meaning.
"From the seven circles, siddhi will arise," it is said; this refers to the siddhi of moving through the sky. "Destroying the joy," it is said...
Regarding the phrase "thus it is said": if the accomplishment of moving through the sky is attained, one is constantly joined with the maidens of the vidyādharas, and through the arising of universal joy, one is "thoroughly delighted." This is the destruction of the nature of being free from desire.
"Melodious voice" means possessing a profound melody that captivates the minds and is desired by all sentient beings. "Beautiful eyes" means possessing wide eyes that satisfy all sentient beings. "Fragrance" means being perfectly endowed with the fragrance of the peerless discipline of a bodhisattva.
"Body of great light" refers to a body that is not too large nor too long, and is neither too short nor too tall; it is a lovely form, the color of Jambu-river gold, praised by all people. "Seven shadows" means that among humans, having taken seven successive births, there are seven visible shadows. "Of that" refers to even a small amount of such flesh and so forth.
"By merely eating" means that by the tongue tasting that well-prepared substance, one will attain the accomplishment exactly as described. "In brief" means that while only the mantra was shown [previously], here it is presented individually; the detailed explanation is as taught in the twelfth kalpa.
This concludes the commentary on the eleventh chapter of the first section of the Hevajra Tantra, titled The Source of Recollection, composed by the master Kṛṣṇācārya.
Regarding the phrase "in accordance with the manner [of the explanation]," it refers to the ritual of consecration as taught in the Explanatory Tantra (vyākhyātantra). As for the phrase "I, the Vajra Essence," the five wisdoms are the "vajra." These very [wisdoms] are the "essence" (hṛdaya) because they pervade all phenomena like space and are without objective reference; therefore, they are the essence. That which is the nature of that [essence] is what is referred to by that term. Regarding the phrase "the union of all Buddhas into one," all Buddhas are the nature of the aggregates, elements, and sense bases, such as Vajrī and the others; that in which they are perfectly gathered into one is what is referred to by that term.
In order to pacify obstacles for all activities such as drawing the maṇḍala, one should first perform a peaceful homa (fire offering). To demonstrate this, it is said: "One should perform the homa as it has been taught." Regarding the phrase "having purified the image in the afternoon," this means that in the evening, during the first session, one should remain in the preparatory stage (sāmagrī) preceded by the preliminary purification. Regarding the ritual of purification, it is taught: "Abiding in space," and so forth.
If one asks how the mantrin should visualize, it is said: "The desired deity," and so forth. The term "learned" (vidvān) refers to one who is skilled in the ritual procedures of the maṇḍala and other such activities.
Regarding the phrase "one who has reached the far shore of mantra," it means that one has previously recited the mantras and rituals of the deities exactly as they are. The remainder should be understood here just as it occurs in other treatises. This concludes the explanation of the first chapter of the Nairātmyā-parīkṣā from the Hevajra-tantra-pañjikā Smṛti-nidhāna composed by the master Kṛṣṇācārya.
Regarding the passage beginning with "O Blessed One, all phenomena," it is as follows: just as a gourd placed in the great ocean remains in one direction, so too, in the ocean of saṃsāra agitated by the sea-monsters of desire and so forth, how can sentient beings achieve accomplishment through a mere personal chosen deity, like a gourd? How can all phenomena be perfected in a single nature? This is the position of the opponent.
The Blessed One replied, and so forth. "Nairātmyā" refers to the Blessed Lady. Her yoga is the nature of the complete purity of all phenomena. Because she is perfectly endowed with that, or alternatively, regarding the phrase "Glorious Heruka" and so forth, the meaning of "Glorious Heruka" has already been explained. These two are distinguished by the generation stage, but not by the ultimate completion stage. As it is said: "The forms of faces, hands, and so forth are conventional; ultimate bliss is formless."
The meaning of this is as follows: it is distinguished by the generation stage (utpattikrama), which is differentiated by hands, faces, colors, and shapes according to the needs of those to be trained; it is not, however, distinguished by the completion stage (niṣpannakrama), which is the nature of the great bliss that arises perpetually. "At night" means at the time of sleep, when the entire collection of sense faculties is withdrawn. "In one's own home" refers to the five aggregates (pañcaskandha); because one's own conceptualizations hold the mind in a state that is neither short nor long, they are like a home, and are thus called "home." "With the mind of the accomplished ones" refers to a mind that is liberated from ordinary pride and is perfectly endowed with the form of one's own deity. The meaning is that by meditating on that divine nature at all times, one will draw near to accomplishment (siddhi). Therefore, it is said: "Washing the feet," and so forth. "Expounded by me" means that I myself have clarified the authentic ritual. Why is that? It is called "meditative concentration" (dhyāna). What is it like? It is called "the destroyer of sin," meaning it destroys the objects of experience, such as the aggregates, along with their habitual tendencies (vāsanā). Regarding "for the sake of accomplishment" and so forth, in order to definitely achieve these, one should thoroughly examine that very reality through the divisions of half a month and so on. Regarding "there is no other method" and so forth, it means that without realizing the stages just taught, there is not the slightest other method for accomplishing the welfare of oneself and others. Therefore, it is said:
Regarding the phrase "several times" and so forth: it means that even the distinctions of a single day and so on should be understood as being within that very uninterrupted continuity of awareness. The result is stated as "immediately," meaning at that very moment. "Causing conviction" means experiencing it directly. Regarding "fear, madness," and so forth, these are merely illustrative examples; furthermore, it means the practitioner will not be afflicted by the sufferings of conditioned formations (saṃskāra-duḥkha). "In that way" refers to the definition of the path just explained. "When practiced" means when the path has been cultivated. Regarding "benefit and harm" and so forth: the arising of the qualities of the unsurpassed wisdom of the Tathāgata is the beneficial result. For those who have not cultivated that path, the arising of birth, aging, sickness, death, sorrow, lamentation, suffering, mental distress, and so forth is the harmful result. The phrase "by all means" and so forth is easy to understand. "That" refers to obtaining the command of the oral instruction. "Power" refers to the strength of mantras and so forth. "Summoned" should be applied to all beings, such as gods, humans, and asuras. "Seized" means having taken hold. Regarding "conduct," one should engage in the conduct of the awareness-vow (vidyā-vrata). "Self" refers to the mind. "Firm" is used here to denote the specific distinctions of time and circumstance.
Regarding the phrase "for the sake of conviction," it means for the sake of direct realization. Regarding the phrase "for the sake of enjoyment" and so forth, it means that it is not to be taught for the sake of worldly enjoyment. As for the phrase "that which is renowned," it refers to that which brings the supreme yogis to the perfection of Buddhahood; however, because others of inferior inclination will experience fear, it is called the "form of fear." The phrases "having abandoned the breasts" and so forth refer to those who have gained mastery over authentic wisdom. In order to cultivate the lack of intrinsic nature in all aspects, they completely transform their form according to their intention. The intention is that, preceded by the meditation on the mudrā and the generation stage as taught, one will realize and comprehend the entire expanse of phenomena (dharmadhātu) and the nature of all beings in a single instant.
The nature of the accomplishment (siddhi) is stated: regarding the phrase "birth" and so forth, "insight and method" refers to the mind whose nature is emptiness and compassion. "Immortal" means that it does not increase through birth, nor is it destroyed by entering [into death]. Regarding the phrase "because method is the source," method is so called because it takes up the desired object; it is the "source" because it abides in and perfectly arises from all sentient beings, which is great compassion. "Dissolution" means that because everything becomes invisible through the manner of the expanse of phenomena (dharmadhātu), it is dissolution.
Regarding the phrase "wisdom brings an end to existence," it means that all distortions are eliminated. Therefore, the statement "one is not destroyed by fear" means that the body, which is established from non-referential compassion and is renowned as the nature of the completion stage—the union of method and wisdom—is free from all distortions; thus, because existence has ceased, there is no fear.
Regarding the phrase "in that very state, there is no birth," "suchness" refers to non-referential emptiness and the nature of compassion, which is unconditioned like space. Because it lacks a cause, there is no birth. Therefore, the method and wisdom of birth and destruction are not a cause of bondage.
Regarding the passage beginning with "whatever fear," "whatever" means of anything whatsoever. "Destruction" means being free from causes and conditions. "Dissolution" means the complete reversal of the continuum. "Untainted" does not mean a total absence of entities.
Regarding the phrase "by means of the yoga of the generation stage," this refers to the assembly of deities who are the purification of the aggregates, elements, and sense bases, preceded by the transformation of the seed-syllable, the seat, and the hand-symbol. This is the elaboration itself. Regarding the phrase "having made the elaboration like a dream," because the aggregates and so forth are ultimately unreal and similar to a dream, even those things that are correctly established are merely taught as the nature of the antidote to ordinary pride, yet they are strictly not true.
To make the conceptual proliferations free from proliferation means that by meditating on proliferation, one should meditate on the nature of the mantras, deities, and so forth as emptiness—liberated from the proliferation of the self-nature of all things, which is the realization of the nature of great bliss in which all phenomena are indivisible. This is the meaning.
If one asks, "What is this so-called 'freedom from proliferation'?" and thinks, "Is it not the very absence of the essence of proliferation that is freedom from proliferation?"—it is not so, because that itself would be a proliferation. If one wonders, "Since the absence of the essence of proliferation is established as freedom from proliferation itself, how can it be appropriately described as 'proliferation'?"—it is because when the essence of something is absent, it is not appropriate to describe it as having that essence.
Therefore, the meditation on proliferation by the Blessed Buddhas should be viewed as the supreme synthesis of the non-proliferated suchness of the mantras of the ultimate. As it is said: "That itself is the mantra recitation and asceticism; that itself is the fire offering and the maṇḍala; in brief, it is the nature of the gathered mind."
Regarding the phrase "just like an illusion," it means that birth and cessation do not occur in the way they are conceptualized by the naive; rather, they appear as if they were born and so forth through the power of causes and conditions that are themselves unreal. Regarding "just like a dream," it means that they are perfectly emanated from one's own mind alone and do not depend on any other cause. Regarding "just like the intermediate state," it means:
The previous becoming is the past; this not yet having taken up the becoming of birth is the intermediate becoming. It is free from karma and afflictions, having become extremely clear as the nature of self-knowing awareness. Its essence is unimpeded, and it is the nature of having realized virtue and non-virtue and of being oriented toward the state of being without obscurations. The meaning is that one should thus definitely meditate upon the maṇḍala-cakra.
Regarding the statement that the characteristics of all phenomena are perfectly subsumed by the nature of great bliss: in the experience of bliss, distinctions such as "black" and so forth are not perceived. Otherwise, that very bliss would arise as the defining characteristic of the objects such as black and so forth. Therefore, that very great bliss is the nature of the indivisibility of all three realms.
If one asks, "What is that very great bliss like?" it is the meaning of "born from union," which refers to the uncontaminated great bliss born from the union of method and insight. Regarding "actual bliss," it is actual bliss by way of being self-knowing awareness. Regarding "bliss of non-existence," it is the bliss of non-existence because the apprehended object and so forth are not established.
"Vajrasattva is described as bliss" means that Vajrasattva is also of the nature of bliss; the meaning is that there is no other body of Vajrasattva whatsoever that is separate from bliss.
Regarding the so-called "yoga of the completion stage," it is without meditation because its nature is the mere wisdom of the remainderless. Therefore, it is said: "The completion is without meditation." The meaning of this is that the nature of all phenomena, which is free from all distortions, is the characteristic of great bliss, and it is perfected by the non-conceptual wisdom of the dharmadhātu. If that is so, what need is there for the generation stage? The generation stage is a conceptual elaboration whose nature is preceded by the transformation of seeds and so forth. Since true suchness does not arise from the conceptualizations of the meditator, the object of meditation, and the act of meditating, what need is there for it? It means that it is entirely without purpose.
The Blessed One said: "Emaho!" and so forth. "Emaho" expresses wonder. Why? Because of the phrase "the force of faith" and so forth. The "force of faith" is faith alone. "Ruined" means having become distant from the path of mantra. Having developed compassion for those sentient beings, he spoke of the "Great Being" (mahāsattva). Regarding the phrase "without a body" and so forth: since consciousness cannot be apprehended without understanding the form of the body composed of the elements, where could the bliss of the nature of the perfected entity abide?
Therefore, one must certainly accept that great compassion itself, which is of a single taste with the nature of great bliss, appears in various forms until the very end of saṃsāra. As it is said:
"The manner of the antidote to the ordinary,
The thorough conceptualization of the Buddha’s body,
And the cultivation of the deity’s form—
By these, the vast and manifold forms
Become the sphere of experience for those to be trained.
Through the application of the completion stage,
Even the mind itself becomes Buddhahood,
Where all conceptualization has ceased."
Just as mercury is perfectly held by the application of a heavy substance, so too the jewel of the mind, which is of the nature of unsurpassed bliss, is held by you through the perfect meditation on the aspect of the deity’s form. For this very reason, the example is taught:
"Just as the fragrance depends on the flower," and so forth, which is easy to understand.
The phrase "Likewise, if form and so forth were absent" is the application to the actual meaning. Based on the meditation on the deity’s form, the nature of bliss is perceived; otherwise, bliss would not be perceived. They exist in a state of mutual dependence. The term "entity" refers to the nature of the aspects such as the hands and faces. The phrase "I am non-entity" refers to the appearance of all conceptual elaborations as being of the nature of non-entity. The phrase "I am the Buddha" means that one is a Buddha because all entities are realized as suchness. Regarding the phrase "By whichever delusion," and so forth:
Failing to honor the ācārya results in becoming a fool and holding perverted views, which is delusion. The accomplishment of experiencing one's own mind alone is "I," and thus one does not know that. This refers to the example taught in the passage beginning with "In that same way," and so forth. "Conviction" is the cause for direct realization. "Son" refers to the addressing of Vajragarbha. Regarding the phrase "like a lamp in the darkness": just as the form of a single burning lamp, by dispelling the entire nature of darkness, makes clear the forms of all objects situated in that direction, so too, through the manner of clarifying the nature of the jewel-like mind preceded by aspirations such as purification by mantra, all the darkness of conceptual construction is destroyed. By thus engaging spontaneously and perpetually in the activities of others, one brings the welfare of all beings to completion and remains until the end of saṃsāra.
Alternatively, just as the darkness accumulated over many eons by a lamp neither goes anywhere nor remains anywhere, but is naturally pacified, so too, son of good family, the latencies of ignorance accumulated from beginningless time are ceased through the mere generation of the light of wisdom, without going anywhere and without remaining anywhere.
Nevertheless, in order to demonstrate that this bliss which is without apprehension is not apprehended in all respects, but rather arises perfectly through the yoga of the specific formations of the deities and so forth, it is said: "It is dependent," and so on. The summary is stated: "Therefore," and so forth. By that very sequence, it is "without entity," meaning it does not have the characteristics of faces, hands, colors, shapes, and so on. Regarding the phrase "it is not a form of non-entity," it is because it appears in the form of faces, hands, and so forth by the power of those to be trained. For that very reason, it is said: "It has the form of faces and hands, but the ultimate bliss is not a form." The summary is stated: "Therefore," and so forth. Because the three realms are the suchness of an unchanging nature, it is "coemergent." Regarding "by the mind in the aspect of purity," it is by the mind established through scripture and reasoning. Regarding "its own entity is nirvāṇa," it is because its own entity, its own nature, is the identity of nirvāṇa; that suchness which is the nature of all phenomena is definitely nirvāṇa by its own nature. The phrase "the aspect of the deity" and so forth is easy to understand. If the very nature of the aspect of the deity is nirvāṇa, then...
One might wonder: "Since [the goal] is accomplished by the mere generation [of the deity], what is the use of the exertion of meditation and so forth?" While that is indeed true, [the text] states: "By the habitual tendencies of the ordinary..." and so on. In reality, although the elements of sentient beings are empty, beings are deluded by being thoroughly possessed of the habitual tendencies of clinging to things as real entities. Consequently, they suffer, just as children are killed by food that has not been purified of poison. However, if that very poisonous food is purified by means of mantras and the like, it becomes a cause of happiness.
Therefore, in order to attain non-abiding nirvāṇa preceded by the destruction of all obscurations of all sentient beings, and in order to abandon the habitual tendencies of the ordinary, one should purify [the mind] through the suchness of mantra. To illustrate this, the following example is taught: "By whatever fragment of poison..." and so forth. Merely by tasting poison, beings approach death; yet, by "knowing that very [poison]"—meaning by knowing the nature of the poison—one approaches happiness. Regarding the statement, "Poison removes poison," just as poison that knows its own nature removes all other poisons, so too, the poison of the aggregates and so forth causes beings to experience the sufferings of death and so on throughout beginningless saṃsāra.
Those who know the suchness of mantra, by means of the divine nature of the purified aggregates and so forth, even if they consume poison, will certainly overcome it through the nature of the aggregates endowed with the habitual tendencies of having familiarized themselves with the objects from one birth to the next; they experience the great bliss of acting for the benefit of others until the very end of saṃsāra. Regarding the passage beginning with "Just as one seized by wind," for one seized by the wind of ignorance, the great wind of method and insight—the amṛta of the purified sphere of activity, even if only the size of a pea—dispels the wind of the afflictions. Regarding the passage beginning with "Becoming," "becoming" refers to the characteristic of the body, which is a transformation of blood, semen, and so forth, preceded by ignorance. "To be purified" means to be purified; just as by meditating on the supreme form of the deity, which is the transformation of the seed-syllables, signs, and so forth, preceded by the abiding of all the Tathāgatas, one acts for the supreme benefit of others. The characteristic of non-abiding nirvāṇa is pure becoming. Regarding the passage beginning with "Conceptualization," conceptualization is the conceptualization of the discordant side, which is the mental discourse. "Discernment" refers to the conceptualization that serves as the antidote, which is the discourse on the suchness of mantra. Regarding the passage beginning with "Just as water entered into the ear," [it is removed by water].
Regarding the phrase "by the power of applying what has been heard," the engagement of the mind in conceptualizations such as one's own happiness and suffering is the water. To completely clear that away with the mental water of the deity’s form, which is the purification of ordinary conceptualization, is "extracting." Regarding the phrase "likewise, the conceptualizations of becoming," ordinary conceptualizations of the hands, face, and so forth are also thoroughly purified through the form of the deity’s purification, whereby the suffering of all sentient beings is pacified until the end of cyclic existence.
Regarding the phrase "just as those burned by fire," just as those burned by fire are healed of their affliction by being warmed again by fire, so too, beings are burned by the fire of desire stirred up by attachment to a self. Through the actions of body, speech, and mind stirred up by the grasping at a self, they are harmed by the sufferings of the hells and so forth. "By that very [means]" refers to liberation—that is, becoming free—through that very action embraced by the methods of emptiness and compassion. If one asks "from what?" it is "from the bonds of becoming." "Becoming" is the mind whose nature is distorted. That itself is the bond of going elsewhere; it is from that.
Regarding the phrase "by desire," and so forth, worldly beings are bound by the attachment of clinging to the existence of desire and so forth, which is engaged in through the longing for self and one's own happiness.
"By desire itself, one is liberated" means that by transcending the mode of grasping at a self and what belongs to a self, and through the meditative absorption of passion for all the Tathāgatas, one should make offerings and establish all sentient beings in uncontaminated great bliss. By means of this method of great, irreproachable desire, one becomes liberated.
Regarding the phrase "perversion" and so forth: because they do not realize the nature of all phenomena, Hearers and Solitary Buddhas revert from well-established meditative concentration and cling to a personal nirvāṇa that is merely the cessation of birth. Thus, they fall away from compassion and insight, and the vehicles of the Hearers and Solitary Buddhas are the "extremes" of the Blessed Buddhas. Their ignorance consists in not knowing that the meditation on the indivisible nature of all phenomena through the method of great desire is the cause of unsurpassed, perfectly complete enlightenment.
"Great joy is itself one" means it is "joy" because its essence is unsurpassed bliss. It is "great" because it is expansive, pervading without interruption through internal complete satisfaction. It is "one" because its nature is non-dual. "When divided, it becomes fivefold" means it is divided into five for the sake of beginners. To demonstrate that very point, it is said: "From the union of the vajra and lotus," and so forth, which is easy to understand.
This is the explanation of the second chapter from the Hevajra-tantra-pañjikā Smṛtinidhāna (The Source of Recollection), composed by the master Kṛṣṇācārya.
Regarding the phrase "the form of E" and so forth: that which has the form of the letter E is so called, and it is the bhaga. It is called "excellent" because it serves as the cause for the joy and bliss of the unsurpassed play. "Adorned in the center with the letter Vaṃ" means that in the center—that is, within the cavity—it is beautified by the letter Vaṃ, which is renowned as the "bird's head." "The abode of all bliss" means that it is the place of origin for all worldly and transcendent bliss. Regarding "the jewel casket of the Buddhas": because it is difficult to find and possesses inconceivable qualities, the Buddha himself is the jewel, and the casket is its container. Through these [explanations], it is shown up to the point that the nature of the prajñāpāramitā, which is like space—immeasurable and limitless—is the basis for the generation and completion stages. The term "master" (ācārya) should be understood as the master empowerment (ācāryābhiṣeka).
Having first purified the body through the entry into the maṇḍala and the sequence of the water, crown, vajra, master, name, and the three samayas, along with the vidyā-vrata, the transformation of the body into a form inseparable from the tathāgatas is to be understood as the vajrācārya empowerment. Following that, the secret empowerment is to be conferred; by causing the stream of conventional bodhicitta to descend into the center of the lotus of the disciple’s mouth, speech is to be understood as being of the nature of the vajra of complete purity. Following that, the wisdom-gnosis empowerment is to be conferred; having first purified the mind, all phenomena are to be understood as being like a precious jewel, the suchness of inseparability. Subsequently, the fourth empowerment is taught: "That is likewise the fourth." In this context, "that" refers to the body, speech, and mind having been thoroughly purified by the master, secret, and wisdom-gnosis empowerments. "Likewise" (yang) indicates a distinction: because it performs solely the welfare of others until the end of saṃsāra, its nature is the great bliss of profundity and vastness. "Tathā" (de bzhin) means a nature that, by its very essence, is devoid of both acceptance and rejection. The meaning of this is that the non-dual nature of the Great Vajradhara is what is called the "fourth." Furthermore, its other specific name, the "empowerment of authorization," should be understood from the oral instructions of the guru.
Regarding the phrase "attaining bliss at the end of the supreme": "supreme" refers to the supreme joy (paramānanda), and its "end" refers to the subsequent [joy]. "In an instant, having abandoned the manifold" means that the very abandonment of the moments of experience, such as the "variegated" (vicitra) and so forth, is the nature of the wisdom-gnosis (prajñājñāna). "Great bliss" refers to the ultimate bodhicitta preceded by the conventional. "Should be grasped" means it should be correctly held. Regarding the phrase "as long as" and so forth, it means: until the ultimate limit of awakening is reached, act as a form that completely fulfills the welfare of all sentient beings without exception, like a precious wish-fulfilling jewel. Regarding "the disciple" and so forth, it means that after the wisdom and the disciples have been thus consecrated by the authentic ritual, the "multitude of activities" means that the master, having first performed the empowerment, should act according to the assembly of activities as taught. "Thus it is said" should be connected with what was previously stated: "Great bliss is to be grasped," and so forth. Regarding "this very" and so forth, the meaning is that this very unsurpassed great bliss, which abides pervading all sentient beings, is the great wisdom (mahājñāna), and there is nothing else superior to this. "Non-dual" means it is unchanging and non-erroneous. "The form of the two" means it appears individually as the nature of method and wisdom.
"Entity and non-entity, self" refers to the profound and the vast. "Principal" refers to the fact that it appears individually as the nature of all things. "Stable and moving" refers to its abiding in the manner of the world of sentient beings and the vessel-like environment. Regarding "illusory forms" and so forth, it is because it appears individually in various aspects according to the fortune of the mental continuums of ordinary beings and others. Regarding "the maṇḍala-cakra" and so forth, the meaning is that one will certainly attain through skillful means the nature of the wisdom of unsurpassed great bliss, which is called the "maṇḍala-cakra" because it is uninterrupted.
That very maṇḍala is explained by first dissolving [into it]: "Maṇḍala" means the essence. If one asks what that is, it is the bodhicitta. If one asks whether that is the conventional mind, it is said to be "great bliss." The characteristic of self-awareness, which is the nature of great bliss, is established as being free from all aspects of conceptualization; it is designated by the specific name "ultimate bodhicitta." Regarding "taking" and so forth, "taking" means grasping. Because it performs that, the glorious Heruka and Nairātmyā and so forth, established through the purification of the aggregate of form and the rest, are all inseparable; thus, that which is to be expressed as unsurpassed is the maṇḍala.
The meaning of this is as follows: because this assembly of Nairātmyā and the others holds the essence of the single nature of great bliss, uninterrupted until the very end of saṃsāra, it is called a "maṇḍala." Regarding the term "cakra" and so forth, "cakra" refers to a collection, specifically the collection of deities. "Explained in the expanse of space" means it is explained or taught within the element of space. "The application of objects and so forth" means purifying the collection of deities as they have been taught, such as form and the other sense objects. "The union of the vajra and lotus" refers to the ritual procedure just mentioned; it is by that means. "Of that" refers to the cakra. "Bliss" is the mere ultimate bliss. "Becoming manifest" means being definitely experienced by beginners.
The individual explanation of the passage beginning with "You [should] kill living beings" and so forth is as follows: "a single mind" and so on. Because it is the life-force of the three realms, it is "life" (prāṇa); that which possesses this is a "living being" (prāṇin). To "kill" it means to make it cease to exist. The wisdom of uncontaminated great bliss is what is called "a single mind." That itself is the "killing of living beings." Regarding the phrase "the worlds are to be liberated," this means that although sentient beings are indeed Buddhas, one should understand them to be by nature in nirvāṇa, primordially peaceful, and stainless like space.
"How could these be liberated? It is a false statement." Regarding "the queen's fluid not given": the "queen" is as previously explained; her "fluid" is the conventional bodhicitta inseparable from great bliss. To "seize" those is "taking what is not given." Regarding "another's woman" and so forth: "another" means "supreme." The body that utterly suppresses all three realms is the "woman." Other specific names are Nairātmyā and so on. That very [body] is beautiful with its own light, because it is the appearance of one's own mind. To "rely" upon those means to "approach" them; this is the secret meaning. Regarding "the limit of formations": "formations" is the aggregate of formations, and its "limit" is the aggregate of consciousness. Regarding "its nature" and so forth: because it is devoid of a nature of being one or many, all things are ultimately unborn; therefore, they are not true. "Not false" means that because all things appear individually in the manner of mere self-awareness, they are not false; thus, they are liberated from both existence and non-existence. Regarding "like the moon in water" and so forth: just as when the moon's mandala is present in the expanse of the sky, a second similar moon's mandala appears in clear water in a vessel, yet because it is not actually established, it is not true; and because it appears there, it is not false.
Likewise, because all phenomena (dharma) are without birth, they are not true; yet, because they appear individually, they are not false either. In this way, the nature of the mind itself, through the power of the habitual tendencies (vāsanā) of previous aggregates and so forth, engages in appearances such as masses of fire. Since that [appearance] is not projected from a prior [entity] and is without birth, it is not true. Because it is distinct from that [mind] and does not appear individually [as a separate object], the reflection is not false; it is not utterly non-existent.
Regarding the passage beginning with "the fire-drill and so forth": the fire produced from the exertion of the fire-drill and so on, when analyzed individually, is not perceived in them; and because it is without birth from the beginning, it is not true. Nevertheless, because everything is joined in equality, the experience of arising and appearing individually like an illusion is difficult to reverse, and thus it is not false.
In that way, "all phenomena" refers to the aggregates and so forth as well. When analyzed, because they are devoid of a nature of being either one or many, they are mere designations and are not true; they are emptiness (śūnyatā) free from all conceptual elaborations (prapañca). Because they are bound by the valid cognition (pramāṇa) of the self-knowing of great bliss (mahāsukha), they are not false either.
"Food" refers to the five types of meat. "Drink" refers to the bodhicitta. "To be traversed" refers to the bliss born from the objects. "Not to be traversed" refers to that which transcends the objects. "Bathing" refers to washing away the impurities of the body.
"Purity" refers to the purification of conceptual construction. Since there is no external bathing or the like produced by the conceptualization of the body and mind as pure or impure apart from self-awareness, such things are strictly not to be performed. "Village dharma" refers to the bliss of the nature of the deity; that is not to be abandoned. "Mantra" refers to the conceptualization of the outer and inner natures. "Concentration" refers to the authentic cognition of the outer and inner natures; these are not to be objectified. Regarding the statement, "Sleep is not to be abandoned": because a person's body, if not refreshed by sleep, is incapable of performing activities, one should refresh it with sleep. Regarding the statement, "The sense faculties are also not to be restrained": the sense faculties, which are accomplished through their respective purities, should enjoy their own corresponding objects according to their own nature, in order to reverse ordinary pride. For that very reason, it is said: "The meats," and so forth. That which was previously taught specifically by the "mother" and so on is here taught specifically again by way of the "outcaste" and so on. Regarding "the low-caste" and so forth: "play" means making all of them queens inseparable from Nairātmyā and the others, in order to perfect the great bliss of the inseparability of all phenomena and to please all the Tathāgatas with the unsurpassed offering.
The meaning is that one should sport by entering into meditative equipoise with a mind that has abandoned fear, shame, and so forth. By the words "friend" and so on, it means that one should not grasp at things that are agreeable to the body and mind. By the word "wicked," it means that one should not feel aversion toward things that are disagreeable. The meaning of this is that one should neither benefit nor harm friends and enemies, but rather view them through the form of one’s own unsurpassed absorption, in which all phenomena are equal and all Tathāgatas are indivisible.
Regarding the words "stone, wood," and so forth, one should abandon conceptualizations such as prostrating to, making prostrations to, or bowing before [images] that are carved from stone and the like, painted, or cast in metal. Having abandoned such thoughts, one should meditate on all phenomena as indivisible within the form of one’s own absorption. By doing so, one accomplishes the entire collection of merit and wisdom without exception, and having fully gathered the collections of both worldly and transcendent activities, the unsurpassed accomplishment of Mahāmudrā will be perfected. This is also established by the passage beginning, "Abandoning fire-offerings, sacrifices, and austerities."
Regarding the words "outcaste" and so forth, the meaning is that because all sentient beings—whether low, high, or middling—are indivisible from all the Tathāgatas, one should touch them just as one would touch one’s own body.
Regarding the phrase "the five nectars" and so forth, these are elixirs to be accomplished according to the rituals taught in the Saṃpuṭa Tantra and other sources. To demonstrate that these are to be constantly blessed by yogins, it is said: "The [plural] 'ones' refers to Amoghasiddhi; 'the deities' refers to Vairocana; 'water' refers to Akṣobhya; 'blood' refers to Ratnasambhava; and 'bodhicitta' refers to Amitābha." Furthermore, to pacify diseases, it is said: "Regarding the 'naturally occurring flowers,' if all of these are prepared according to the ritual: the pungent [taste] clears phlegm; the sweet [taste] clears bile; the astringent [taste] purifies the internal organs, or likewise acts as a binder; the salty [taste] clears wind; the bitter [taste] completely overcomes fever; the cold [taste] [removes] hunger and affliction, as well as heat and wonder. These have been correctly explained by the Buddhas as the great elixir." Thus it is said. Through their mutual combination, all defects are also overcome. Regarding the phrase "the symbolic language" and so forth: if one wonders what the purpose is of using a language not renowned to everyone, rather than ordinary terminology, it is said: "That which is not known by the hearers and so forth," and so on. The samaya language taught in the tantras is not the domain of those with poor fortune, but is for the sake of inspiring faith in those who are fortunate.
Because they have become the conventional designations for those possessing the samaya, the yoginīs who are perfectly endowed with all wisdom will be inspired with deep faith. As for the term "lotus" (padma), it is so called because it opens and closes, is soft and pleasant, possesses a sweet fragrance, and is endowed with filaments. This concludes the explanation of the third chapter from the Abhidhānottara-ṭīkā, titled Smṛtinidhāna, composed by the master Kṛṣṇācārya.
Regarding the term kaṅkāla: kaṅkāla refers to the mountain, which is the lower part. Bola refers to the vajra, which is indestructible. Mummu refers to the abode, which is the lotus of the navel. Kaṅkāla also refers to insight (prajñā), the one who has the form of the syllable Aṃ. By this inclusion of the first and the last, the dharmacakra and saṃbhogacakra situated between them are also to be understood. Kṛpita refers to the small pebble, which is the form of the indestructible mantra. Ghana means without interruption. Tāḍayet means the descent of the bodhicitta. Regarding the phrase "the object of the question of non-action through compassion": compassion is the indestructible; "action" is simultaneous engagement; "the object of the question of battle" is the conflict, the scent of the object produced by rubbing the fire-sticks. That is the scent of the object of that application. Regarding "there, the piśāca is to be eaten": "meat" is the conceptualization of ordinary flesh, and "eating" means to make it non-apparent. "With diligence" means continuously. "Wine should also be drunk" means drinking the taste of the nectar of compassion. "Kye ho" is an address to the yoginīs.
Those with the fortunate lot should definitely enter into that fourth meaning; those without the lot should be abandoned. This means that those who are free from attachment should abandon it. Regarding the phrase "the equal basis" and so forth, the meaning is that those who bear the names of the pure Tathāgatas, such as Vairocana and the rest, are to be satisfied by way of the Dharmakāya. Regarding "the kolla and the śāli," this means that those who bear the names such as gokudahanī are to be rendered without appearance. Regarding "entering by means of dance" and so forth, one should understand that the dissolution, enjoyment, and empowerment that cause movement and cessation in the upper and lower locations are the nature of saṃsāra and nirvāṇa. Regarding "adorned with limbs and parts," "parts" refers to bone ornaments. Furthermore, because that is the bodhicitta which is like a kunda flower, adorning the body with it is dissolution. Regarding "the corpse should be inserted there," this means that the entire body is inserted into that very place. Regarding "born on Malaya," this is the gathering of the heroes and yoginīs who are of the nature of the channels. Regarding "struck by union," this is the entry through the mutual, equal application of the channels that are the pure nature of method and insight. Regarding "therefore, one should not abandon the low caste," "low caste" refers to those who are unfit to touch; here, they are not to be abandoned. Alternatively, these words should be applied to the wisdom-gnosis empowerment (prajñājñānābhiṣeka) according to their actual meaning: kolla means benefit, and bolla means the vajra.
Mummu refers to the area below the navel. Kakkola is the lotus. "Fortunate" (skal ba dang ldan) refers to the end of supreme joy (paramānanda) and the beginning of special joy (viramānanda). "Unfortunate" (skal ba med pa) refers to the joy of detachment (virāga). The others should be understood according to the literal meaning of the oral instructions. Alternatively, this should be applied to the gaṇacakra: Kolla is a particular place; Volla is the method (upāya); Kakkola is the mudrā; Mummu is situated on the left side. The others are easy to understand. "Vajradharma" is the song, the nature of the Dharmakāya, which compiles the inexpressible meaning. "Buddha" should be understood as the illusory-like Form Body (rūpakāya) marked by the major and minor marks of the untainted elements (anāsravadhātu); this is the Enjoyment Body (saṃbhogakāya). "Yoginīs and Mātṛs" refers to the emanation body (nirmāṇakāya), which assumes various forms according to the specific inclinations of those to be trained; this is the dance.
Regarding the signs of accomplishment spoken of by yogins who are oriented toward meditative absorption (samādhi) in accordance with the ritual of the gaṇacakra: "Garlic" and so forth. "Mudrā, signs, and marks": regarding "signs" (cihna), this refers to the body situated above the crown of the head. "Marks" (lakṣaṇa) refers to the identifying characteristics that indicate the family (gotra).
That in which the appearance of a vajra exists is characterized as the family of the yoginī Nairātmyā; this should be understood by the wise. Likewise, through the distinctions of the forms of the wheel, jewel, lotus, and sword, the families of Vajrā and so forth are indicated. The term "the remainder of all" refers to the final [category]. The word "also" is used because there is no meditation on any [other] purification of that.
Regarding the phrase "because of the sixteen" and so forth: because it is the nature of the five wisdoms, which serve as the antidote to the entirety of the darkness of ignorance, it is the essence of the Tathāgatas. The fifteen moments of the division of the Four Truths, which are the purification of the fifteen vowels of the channels in their entirety, constitute the deity wheel of the nature of method and insight; this is the nature of the path.
In that regard, the nature of the Great Vajradhara, which is without objective reference, is the purification and complete fulfillment of the sixteen moments. Through this, the accumulations of merit and wisdom are perfected. Having illuminated the darkness of conceptualization—the nature of which consists of all discordant factors and their antidotes—by means of the light of the jewel-like mind in the form of the great bliss of the indivisibility of all phenomena, one enters spontaneously into the entirety of the world realms, having previously purified them through mantra and so forth. This is the empowerment.
Teaching the Dharma to all sentient beings according to their needs through various forms, colors, and modes of conduct, and by means of diverse languages and sounds, is the nature of the partless; for it is not the nature of the path. Why is that? Because at the time of the fifteenth moment, the destruction of all the darkness of ignorance has already been accomplished. Therefore, the entities to be abandoned—karma, afflictions, birth, and the obscurations of wisdom and the knowable—are naturally pure.
Abiding as the identity of the Sambhogakāya and Nirmāṇakāya, which perfectly fulfill the aims of those to be trained through the manner of uninterrupted great bliss until the end of saṃsāra, the non-conceptual form is the Dharmakāya. It is free from everything that is to be abandoned. To summarize, it is said: "Bodhicitta," and so forth. The fifteen seeds of the five purified wisdoms, which serve as the antidotes to the discordant factors, are the nature of the parts. Bodhicitta is the moon, which is the path. Regarding the phrase "the form of the vowels," and so forth: the Dharmakāya, characterized by great bliss, which is the nature of all the vowels, is the vowels. Regarding the term "Yoginī," by the power of that, the Yoginī is the identity of the Sambhogakāya and Nirmāṇakāya which perfectly accomplishes the mundane and supramundane aims; thus, she is shown to be the fruition.
Regarding the phrase "innate joy" and so forth: the nature of this camphor is innate, and thus it is so called. "Inexhaustible" means indestructible. "Fortune" means firmness. "Ḍākinī" means that which is contained within the lotus. These should also be connected with what follows below, such as "should not be taken with the hand" and so forth. Regarding "by means of the maṇḍala-cakra and so forth," the assembly of deities who are the purity of the aggregates, elements, and sense bases is the maṇḍala-cakra; by the word "and so forth," the binding of the functions by the mudrās mentioned below is included. "Also by the stage of self-consecration" refers to the consecration of the vajra and lotus and so forth. The word "also" means by way of mental comprehension. "Buddhas" refers to Vairocana and the others, whose nature is to perform the sealing. "Bodhicitta" refers to those who are to be sealed. "Vajradhara" refers to Vajradhara, the identity of the indivisibility of all phenomena. "Support" refers to E-Vaṃ. "In that way" means these very things. Having become the nature of the support and the supported, the aggregates, elements, and sense bases sought through discordant factors such as "self" and "mine" are saṃsāra. The nature of the deity, in which those very elaborations of "self" and "mine" have been cleared away, is nirvāṇa.
Unlike the Hearers and others, it is not empty in every respect like the exhaustion of a lamp’s flame, because the very nature of saṃsāra is unerring. Furthermore, in order to demonstrate the characteristics of form and so forth, it is said: "Saṃsāra is form, sound, and so forth," and so on. In that regard, although form is of many types, in brief there are three: the pleasant, the unpleasant, and the neutral. The same should be applied to sound and the rest. Regarding "saṃsāra is feeling and so forth," although feeling is also of many types, in brief there are three: the characteristics of pleasure, suffering, and equanimity. Perception, too, is of many types due to the distinctions of realms, migrations, and birthplaces; however, in brief, there are six, characterized by the destruction of the specific entities of form and so forth. Formations are of many types due to the distinctions of mental factors; however, in brief there are three: virtuous, non-virtuous, and neutral. Consciousness is also extremely numerous due to the distinctions of realms, migrations, and birthplaces; however, in brief, there are six types due to the distinctions of the eye and so forth. "Saṃsāra is the faculties themselves" refers to the six, the eye and so forth. "Saṃsāra is hatred and so forth" refers to the afflictions such as hatred, delusion, and desire.
The five classes of beings dwelling above and below, through their intense attachment to self, joy, and bliss, repeatedly accumulate the mind and mental factors through karma and afflictions; these very phenomena are saṃsāra. It is the nature of birth that is saṃsāra, not some entity characterized as a self, a life-force, a nourisher, or the like, that is saṃsāra. These phenomena are called "nirvāṇa" because those very phenomena, when naturally liberated from error and become the indivisibility of method and insight, are the state of individual self-knowing awareness; thus, they are nirvāṇa in their nature free from conceptual elaboration.
Regarding the phrase "by delusion, the manner of saṃsāra": when the reality of suchness is not understood exactly as it is, the mind and mental factors themselves are saṃsāra. Regarding "if there is no delusion," and so forth: "no delusion" means knowing exactly as it is. "Purifying saṃsāra" means that by means of superior conviction in the suchness of form and so forth exactly as it is, the very essence of the errors of the nature of saṃsāra within saṃsāra will be reversed.
Regarding the phrase "the nature of the first vowel": that whose nature is the first vowel is the first vowel, which is the form of the insight syllable Aṃ. "The Buddha taught it as the intellect" means that because the intellect of all the Tathāgatas has been purified, and because that intellect thoroughly knows suchness, it is the Buddha.
That very [reality] is called the "Blessed One" because its nature is the mirror-like wisdom and so forth. Because one proceeds by having reached the excellence of meditation, it is "insight" (prajñā). "The application of the completion stage" refers to the teaching of the application, just like the wheel of the generation stage of the yoginīs. "Not long" and so forth means that it is free from all shapes and the like. "Beyond taste, smell, and flavor" means that it is not an object of any of the sense faculties. Because it brings to perfection the unsurpassed great bliss, it is the "Producer of Coemergent Joy." Because this meditation on insight perfectly generates the yogin of the great method, it says: "The yogin is generated by that mind." "One should enjoy its bliss" means that one should experience the nature of that inseparability within one's own continuum. "By that, the coemergent accomplishment is achieved" means that the aforementioned insight itself is the supreme, eternal mudrā.
The oral instruction here is as follows: visualize a red four-petaled lotus at the navel, opened and facing upward. Having meditated on the wisdom in the form of the syllable Aṃ at the center of the lotus, one should contemplate the fourteen vowels upon the other petals—in the upper, lower, cardinal, and intermediate directions. Furthermore, according to the ritual procedure as spoken in the tantra, it is thoroughly ablaze and perfectly endowed [with qualities].
If one contemplates [this] without interruption for even a single day, like an extremely fine thread, there is no doubt that certainty will certainly arise. "Form" and so forth refer to the objects from form up to the element of phenomena (dharmadhātu), which are external in nature. "By insight itself" means by the nature of the first vowel. "Enjoyment" means contemplation. Regarding its classification, in the passage beginning with "the nature of the coemergent," "great bliss" is so called because its nature is incomparable great bliss. She is "Excellent" (Bhadra) because she accomplishes the aims of higher rebirth and definitive excellence. She is a "Yoginī" because she possesses the disposition of engaging with the mental continua of all sentient beings. "Cakra" refers to the maṇḍala that serves as the support. "The path of meditation" is preceded by clear realization. "The deities" are those who are supported. "Just as they arise" means generated according to the ritual procedure. Regarding the phrase "the Yoginī residing in the center of the body," this refers to the three channels located below the navel. The syllable Aṃ meditated there binds all phenomena into a single form; she is the insight in the form of Aṃ. "Just as externally" refers to how, in the generation stage, the maṇḍala of deities is arranged by way of the complete purity of all phenomena.
Regarding the phrase "the inner suchness," it refers to the wheel of the mantra deities in the completion stage. "Vow" (saṃvara) means that just as all phenomena are gathered into a single mode by the wheel of deities—the purity of outer and inner conceptual entities—so too are they gathered by the completion stage. This is the specific distinction made by the term "utterly luminous."
Regarding the term "bola" and so forth: "bola" is the vajra. Its bliss is the wisdom that has entered within the jewel. That itself is the Mahāmudrā, because it is the single self that seals all phenomena. Regarding "vajra sense base" (vajrāyatana): "vajra" is the wisdom of non-apprehension. That itself is the "sense base" (āyatana) because it serves as the locus for generating the wheel of deities. "Lord of methods" (upāyātmaka) refers to proceeding to the culmination of wisdom.
Alternatively, "bola" is the vajra. Its bliss is that which occurs at the beginning of supreme joy and the beginning of the joy of discernment. Its nature is the Mahāmudrā, the wisdom in the form of the syllable Aṃ. "Vajra" means indestructible. Regarding "sense base" (āyatana): "ā" is consciousness; "ya" is expansion, which consists of dissolution, enjoyment, and mastery. "Lord of methods" refers to approaching the nature of the places and so forth.
Regarding the phrase "the union of these secrets": "secrets" refers to the lalanā and rasanā, which are the purity of method and wisdom.
These are the "unions" because they are meditated upon as non-dual. Regarding the statement, "External union is not taught," this means that there is no meditation on the union of external deities within the wheel of yoginīs. Furthermore, it is said: "By the union of the vowels and consonants, external union is to be negated."
If one wonders why it is said, "Having abandoned the form of a woman, one transforms into another form," and so forth, it is true; however, the intended meaning is as follows: through the yoga of Nairātmyā, which is the very nature of one's own mind alone, and by means of the conduct of a consort (vidyāvrata) obtained through the permission of the guru and others, those who have attained mastery over the mind in which all Tathāgatas are indivisible will abide, endowed with primordial wisdom (jñāna), for one session, one day, half a month, a month, a year, or even for thousands of eons.
Regarding the phrase "the three bodies" and so forth, it is taught that one should fully understand the phenomena of the wheel in the form of the Enjoyment Body (saṃbhogakāya) and the Emanation Body (nirmāṇakāya). "To the assembly" refers to all sentient beings who are oriented toward birth. "By this" means by being endowed with what has just been explained. "All those possessing life" are sentient beings. "All those free from adventitious stains and luminous" are the Buddhas.
"Becoming a buddha" means that those who have realized complete purity are of an indivisible nature. "Without doubt" means that the entities of consciousness and so forth are by nature emptiness, and that the unsurpassed suchness is the nature of self-knowing awareness. Furthermore, it is established by valid cognition that this very wisdom manifests to others in the form of the rūpakāya through the power of the faith of those to be trained. As it is said: "All sentient beings possess the tathāgatagarbha." This demonstrates that all sentient beings are naturally pure. That very purity is taught as the reason for the application [of the practice], in the passage beginning, "The ten months are the ten bhūmis." Because one has trained and progressed through the first bhūmi and so forth, reaching the ultimate state, sentient beings are the lords of the ten bhūmis. Therefore, the essence of actions, afflictions, and births produced by distorted conceptualization is adventitious; one should apply them as being of a nature that is naturally stainless and pure. Having heard from the Blessed One the nature of transmigrating beings, he spoke of what it is like, beginning with "Then." "Goddess" refers to the fact that [the teaching] is continuously clear within the mental continuums of the goddesses and other beings. "All" refers to the entirety of the naturally pure nature of the body and so forth.
Regarding the phrase "attaining the supreme wonder": having realized that the suchness of ordinary beings and the suchness of unsurpassed, perfectly complete awakening are essentially inseparable, one becomes supremely amazed; this is "attaining the wonder." Regarding the term "fainted": by abiding in the non-conceptual absorption (samādhi) that is indivisible and of the nature of great bliss, all minds and mental factors "faint," meaning they become utterly motionless. Regarding "terrified": because the ultimate limit of cyclic existence is by nature nirvāṇa, and is taught as the supremely profound Great Seal (mahāmudrā), those of inferior faculties are unable to comprehend it and find it difficult for the mind to enter, and thus they are terrified. Regarding "falling to the ground": through the attainment of the suchness of phenomena (dharmatā) which completely severs the aggregates and so forth along with their habitual tendencies, one is struck with fear and all one's limbs fall to the ground. Regarding "trembling": upon hearing the Dharma known as Hevajra—the supreme, secret, and difficult method that transcends all worlds and is swift—one obtains the eighteen great signs such as trembling. Furthermore, having made them highly fortunate to hear this Dharma that is extremely difficult to find and inconceivable, and having restored their lives by explaining their own essential nature exactly as it is, he causes them to rise, as indicated by the passage beginning with "the earth," and so forth.
The sister is the nature of earth, water, wind, and fire; "O Goddess" is a term of address. That her nature is unknown by anyone is the instruction: "Listen to her elaboration." To summarize the very meaning previously explained, it is said: "Although sentient beings are buddhas," and so forth. This means that by nature they are in nirvāṇa, the very nature of which is the indivisible dharmakāya.
If one asks, "If it is established that they are buddhas by nature, does it not follow that recitation, meditation, and so forth are pointless?" it is said: "Obscured by adventitious stains." This means that one's own nature is rendered unclear by adventitious obscurations—the obscurations of birth arising from karma and afflictions. It is shown that by striving through meditation, recitation, and so forth, one becomes a buddha through the very nature of unsurpassed method and insight.
If one wonders, "How can the mind become stained if it is pure by nature?" it is not so. Just as space is naturally secluded yet becomes stained by dust, mist, clouds, and the like, so too this jewel of the mind, though pure by nature, becomes stained by the conceptualization of "I" and "mine" habituated from one birth to the next since beginningless time. As it is said:
In this assembly of sentient beings, there is not a single being who possesses the wisdom of all the Tathāgatas; nevertheless, through their attachment to conventional designations, they do not realize the wisdom of the Tathāgatas. When one is liberated from all conventions, the self-arisen wisdom of the Tathāgata will become clearly manifest without obstruction. Regarding the phrase "if one eats aconite," aconite is a specific type of poison; if eaten, it causes intoxication and delusion. For whom? For the "ignorant world," which refers to those who lack the mantras and so forth that serve as the antidote to poison. Regarding "free from delusion and knowing suchness," one who knows the suchness of the mantras and so forth that serve as the antidote is "free from delusion and knowing suchness." "That one will be liberated from it" means that one who knows suchness will be liberated from the delusion of the poison of saṃsāra, but not otherwise. This is the sequence just explained. By knowing and thoroughly understanding method and insight, one's saṃsāra will be reversed. Regarding "exhausted in the Hevajra," this refers to the ultimate realization that has been transmitted from one guru to the next. Regarding "ignorance and so forth," this refers to not being seized by the aggregate of suffering that culminates from ignorance up to old age and death. Regarding "not bound by delusion and so forth," this refers to [the absence of] "I" and "mine," and...
The meaning is that they are not bound even by the snares of delusion and so forth, such as pleasure and suffering. Regarding the phrase "not a buddha" and so on: there is not a single sentient being who is not of the nature of a buddha. Why is that? It is because [the text] says "for what reason" and so forth. "Awakening" (bodhi) means that by the mere fact of self-awareness, all these are naturally and non-erroneously manifest as awakening; this is the nature of realizing all sentient beings. If one asks, "How then do they wander among the realms of existence?" it is for that reason that it says "hell" and so forth. The meaning is that these are places manifested by non-virtuous actions, where the sufferings of hell and so on are enveloped by the blazing of most unbearable fires. Their very nature, however, is at all times by its own essence in the state of nirvāṇa, inseparable from the nature of the dharmakāya in the manner of great bliss. Regarding the phrase "because they do not know bliss": because it is impossible to realize the nature of bliss beyond conceptual elaboration without relying on the conventional designations of "gods" and so forth, the Tathāgatas also employ such conventional designations. Regarding the phrase "from no other world-system" and so forth: the meaning is that from no other world-system whatsoever can the nature of a buddha be found apart from the nature of the unsurpassed mind.
Therefore, it is said: "The nature of mind," and so forth. The nature of mind, which is luminous by its very essence, becomes a buddha when it is freed from the stains of desire and the like. Regarding the passage beginning with "Butchers, bamboo-workers," and so forth, the meaning is this: even those such as butchers who continuously pursue harsh actions, if they encounter a spiritual friend who has entered the path of Hevajra, they will, before long, sever the entire web of conceptual thought and attain unsurpassed, perfectly complete awakening. Regarding the passage beginning with "The ignorant, obscured by folly," and so forth, those who are deluded by the grasping at a self and what belongs to a self, preceded by ignorance of karma and its results, the truths, and the Three Jewels, are of a childish nature. Because they have not pleased the guru, they do not know the path just described and thus wander in the upper and lower realms of saṃsāra. Regarding the phrase "Having obtained the method of Hevajra," the meaning is this: whoever quickly purifies the entities of form and so forth through the method of Hevajra, which brings about the perfection of awakening, will, even while remaining in saṃsāra, attain unsurpassed, perfectly complete awakening before long. The passage beginning with "Pukkasī is said to be earth," and so forth, is easy to understand. This concludes the explanation of the fourth chapter of the Hevajra-pañjikā Smṛtinibandha, composed by the master Kṛṣṇapāda.
Regarding the passage beginning with "Then," and so forth: he is called a "King" because he establishes disciples in the state of the Dharma King. He is a "Vajra Holder" because he crushes the mountains of conceptual thought. He is "Hevajra" because his nature is profound and vast. He is the "Lord" because he teaches in accordance with the needs of disciples. "The nature of all aspects" refers to the fact that all external and internal phenomena are of a pure nature. "Maṇḍala" refers to the drawn maṇḍala. "In Sukhāvatī," and so forth, refers to being endowed with the application of union. "The nature of all aspects" means the essence of all deities who are the purity of the primary elements and their derivatives. "Vajra of the mind" refers to the causal Vajra Holder. "By the seed-syllable" refers to the syllable HŪṂ abiding upon the sign that is the transformation of the conventional bodhicitta. Regarding "surrounded by fifteen," and so forth, this refers to the previously taught wheel of yoginīs with two arms and so on; this is to be understood from what appears below, beginning with "a single tier with four gates." "Clearly manifesting the maṇḍala" should be looked for in the context of what appears below, beginning with "Then the Teacher, the Great Wisdom." To demonstrate the gathering of all sentient beings without exception, it is said: "Completely treading upon the four Māras."
Regarding the phrase "the four Māras are trampled by the four feet": these four are to be understood as the four feet—namely, natural nirvāṇa, non-abiding nirvāṇa, nirvāṇa with remainder, and nirvāṇa without remainder. Then, it says, "He also terrifies those who are terrified." Regarding the phrase "garland of heads" and so forth: the garland of heads is the purification of the fifty letters; because it captivates the minds of fortunate beings, it is a necklace. "Abiding on the sun" refers to the form abiding in great compassion that is non-referential. Because he performs emanations in various ways, he is "possessed of dance." By the nature of the purification of the twelve links of dependent origination, such as ignorance and so forth, he is the "Holder of the Variegated Vajra." "Black in body color" will be explained below. Because he strikes fear into those of inferior faculties and lack of faith, he is "Terrifying." Because he teaches the Dharma to those to be trained through various sounds and languages, he is "Emanating HŪṂ." Because he is oriented toward those to be trained, it is "from his own mouth." Because he is the nature of the ultimate mind, his body is "smeared with ashes." Regarding "the union of blissful meditative equipoise": this is because of the perfect union of method and wisdom preceded by supreme joy. "The union with Nairātmyā" means that he brings beings into a single union with the selflessness of phenomena.
The summary is stated: "Without wrinkles," and so forth. That "without wrinkles" should be understood as being of two types, distinguished by the suchness of being with apprehension and without apprehension. Regarding the phrase, "In the delightful city, you and I," this is spoken by making cause and effect inseparable.
If one asks, "Will this not contradict other statements such as, 'The form of the Sattva truly arises; one should meditate on the Lord of the Maṇḍala,' and 'From this, the fingers and so forth arise'?" It is not so; for Vajrasattva himself, who is the cause, is the Lord of the Maṇḍala, and from him the fingers and so forth are to be viewed as arising.
Regarding the phrase "beginning," and so forth: the parts of the beginning, the end, and the middle are not apprehended; the meaning of this is that it is free from time, location, direction, and so on. Regarding "becoming," and so forth: "becoming" has the characteristics of arising, abiding, and ceasing, and that is absent here. Regarding "not nirvāṇa": the nature of nirvāṇa is the cessation of all functional entities, and that is also not it. "This is the supreme great bliss" means that this very thing is the most excellent great bliss, by virtue of self-awareness that is eternally present.
Regarding "not other": "other" refers to the nature of external forms and so forth, and it is not that. Regarding "not self": "self" refers to the nature of composition, abiding, and finality, and that is also not it.
Regarding the phrase "the limit of the supreme" and so forth: the cessation of supreme joy is oriented toward birth, and it is in the midst of these. Because it lacks the intrinsic nature of desire and the absence of desire, it is empty. Because it is self-cognized and experienced, it is not empty. Because it possesses the characteristics of body, speech, and mind, it is Heruka. This concludes the explanation of the fifth chapter from the Hevajra-tantra-pañjikā-smṛtinidhāna composed by the master Kṛṣṇācārya.
Regarding the phrase "by which ritual" and so forth: since it is said, "Whatever Buddhas and Bodhisattvas, or anything else that I have not explained," this demonstrates that the tantra is difficult to find and is unsurpassed. If one asks, "Why then are the rituals for painted images and so forth described here, as in the Action Tantras and others?"—it is not to be refuted here. For if one paints the deities of the mandala and so forth exactly as they were taught, it becomes a great mass of merit for yogins. Furthermore, by that means, the hands, feet, and so forth of those in meditative concentration will also become clear, and the fruit of awakening will be swiftly accomplished. This concludes the explanation of the sixth chapter from the Hevajra-tantra-pañjikā-smṛtinidhāna composed by the master Kṛṣṇācārya.
Then, "the goddess requested of him," and so forth: having beheld the defilements of the world-system, this was spoken for the sake of inspiring faith in those tormented by great desire and for those who delight in the volumes of scripture.
"I shall explain the volumes," and so forth. Regarding the term "fortune" (bhāga), although the scriptures of the Tathāgatas are indeed to be taught here, the supreme Great Secret must be strictly concealed from those who lack the fortune; therefore, the words "on the path" and so forth are spoken to distinguish it.
The dimensions of the volumes are stated as "twelve finger-widths on birch bark," and so forth. Regarding the phrase "the volumes and..." and so forth: if one were to show the volumes and painted images to those who lack the fortune, they would think, "This is extremely profound and is not the domain of Hearers (śrāvaka) or Solitary Realizers (pratyekabuddha). Because it is so difficult to find, they do not understand it, and thus they think, 'This was not spoken by the Buddha; otherwise, it must have been spoken by Māra in order to mock sentient beings.'" By conceiving such thoughts and speaking thus, they will fall into the Avīci hell for immeasurable eons. Furthermore, because the mantra practitioner has failed to guard [the teachings] in that way, they transgress the samaya, and it is certain that they will not attain accomplishments (siddhi) in future lives.
The phrase "where" refers to the actual location. "If eaten" refers to the nature of the gaṇacakra (feast offering); it means if those who are intent on meditative concentration (dhyāna) eat it. "Accomplishment will be achieved" means that one will become a body inseparable from all the Tathāgatas. Regarding "who accomplishes all desired aims": "desired" refers to the hopes and prayers in the minds of all sentient beings.
"All purposes" refers to mundane and supramundane goals, which are accomplished effortlessly and without conceptualization. This concludes the explanation of the seventh chapter from the Hevajra-pañjikā Smṛtinibandha, composed by the master Kṛṣṇa.
Regarding the passage beginning with "The Yoginī asked," and "malicious and difficult-to-tame sentient beings": "malicious" means they are intensely attached to saṃsāra. "Difficult-to-tame" refers to other classes of beings. "How should they be tamed?" means how they should be led to uphold the teaching of the Tathāgata.
Regarding "first, the one-day vows" and so forth: first, by means of discourse on suffering, impermanence, and so on, one generates weariness toward saṃsāra. Then, by praising the one-day vows and preceded by the granting of the one-day vow commitments, one establishes them in the three vehicles according to their respective capacities. Following that, they should be fully embraced in the five points of training and so forth.
Regarding "there, the Vaibhāṣika is taught": "there" refers to those who possess the points of training. "Vaibhāṣika" refers to the Vaibhāṣika view. To summarize, it is the assertion that the entities of the vessel-world and sentient beings—which serve as the antidotes to [views of] permanence and so forth—are conditioned and momentary.
To summarize the source texts of the Śrāvaka Sautrāntikas: since inanimate objects are by their very nature unsuitable to appear [directly], consciousness itself—which possesses the aspect that governs the object—abides through the distinction between the knower and the known. By the power of appearing as objects such as blue, yellow, and so forth, they are conceptually imputed as being the objects themselves. Based on those two systems, one realizes the characteristics of the selfless person who possesses defilements and migrates through the various distinctions of the realms, destinies, and modes of birth, which are the nature of the arising of the aggregates, elements, and sense bases, caused by karma and afflictions. Furthermore, by being restrained by the vows of individual liberation and by familiarizing oneself with the absorption on the four truths as taught in the Vajra Family chapter, one abandons the afflictions and experiences the taste of either the awakening of a Śrāvaka or the awakening of a Pratyekabuddha.
Next is the Yogācāra. Regarding the statement "the Yogācāra source texts," they assert that the three realms are merely one's own mind. Due to the power of habitual tendencies accumulated from one birth to the next since beginningless time, there appear the various aspects of the apprehended, such as blue and so forth, as well as the notions of "I" and "mine."
Following that, the Madhyamaka is to be explained. Regarding this, the Madhyamaka source texts hold that consciousness itself is naturally luminous and devoid of all objects; thus, it is liberated from the apprehended and the apprehender.
By nature, it is empty of all bases of conceptual clinging to the mere essence of individual self-cognition. Having familiarized oneself with the characteristics of the two kinds of selflessness, one accumulates the collections of merit and wisdom for immeasurable eons. Then, having gradually entered the stages such as the Joyous (pramuditā), one desires to attain the unsurpassed, perfectly complete awakening (anuttara-samyak-saṃbodhi), which is the nature of the powers (bala), fearlessnesses (vaiśāradya), and so forth.
Regarding the "way of mantra" (mantranaya), this refers to the specific divisions such as the Kriyā-tantra and Caryā-tantra for those to be trained. Having heard and mastered these, one then studies the Hevajra. As it is said: "After that, train in the Hevajra," and so forth. This Hevajra is the cause for swiftly and without hardship attaining the unsurpassed suchness (tathatā). Merely by hearing and reflecting upon it, all qualities are swiftly perfected. Having thoroughly mastered this, if a mantrin—whose downfalls (āpatti) are not impaired and who possesses the intention to liberate sentient beings through great compassion—makes this familiarization manifest, then in this life or in other lives, one will undoubtedly attain the awakening known as the Great Seal (mahāmudrā), which is the distinction of the nature of unsurpassed great bliss. One should have no doubt or hesitation regarding this.
This concludes the explanation of the eighth chapter from the Hevajra-pañjikā Smṛtinibandha, composed by the master Kṛṣṇapāda.
Regarding the passage beginning with "Then," the term "separating the union" (kha sbyor 'byed pa) refers to the act of separating [the two]. Regarding the phrase "merely by knowing which," the "practitioner" who knows this will, preceded by great compassion, attain the "accomplishment" (siddhi) known as the Great Seal (mahāmudrā).
Regarding the passage beginning with "That which is to be accomplished," one should generate great compassion for all sentient beings and then perform the action with a wrathful and harsh mind through the yoga of Heruka. Regarding the term "Muni" (thub pa), he is called "Muni" because he considers the welfare of others; he is the Blessed One, the Great Vajra Holder.
Regarding the passage beginning with "harming the teachings," "person" (skye bo) refers to a sentient being. When such a person is engaged in harsh actions and, despite having been previously pleased and entreated, cannot be turned away from the causes of suffering, at that time, if one applies the words "Listen, Blessed Ones!" and so forth, they will be moved by compassion and release [the victim].
Thereafter, the mantrin, possessing a stable mind, should, according to the oral instructions, invite the assembly of deities residing in that person's body, speech, and mind, and then request the deities who have been placed within one's own body, speech, and mind to depart. Having rendered that person's body like an empty house, one should visualize them looking downward, vomiting blood, trembling, and with hair disheveled.
Visualize that at the heart of the deceased is the seed-syllable of fire, blazing like the fire at the end of an eon and unbearable to behold, with the nature of incinerating the body up to the very limits of the brain. Insert a needle of blazing fire into the anus and, while reciting the mantra oṃ ghu svāhā, meditate on extracting the root of the navel. If one then meditates that after death, through the power of the mantra and other factors, the deceased’s consciousness is reborn in the pure land of Akṣobhya, it will undoubtedly be accomplished.
If one asks: "Even if a compassionate person acts in this way, how is it not the same as those who perform animal sacrifices? There is no difference at all," the answer is no. Those who engage in actions of body, speech, and mind that harm others through desire and so forth are certainly non-virtuous, and by that they will be reborn in the three lower realms. Here, however, one engages out of great compassion, is liberated from grasping at "I" and "mine," and has become emptiness. Thus, extracting the thorn of suffering becomes the cause of happiness for the subject in the next world. How then could the physical and verbal actions of one who engages for the sake of benefiting all sentient beings become non-virtuous? They are exclusively virtuous. How can compassionate sacrificers be compared to the deluded who slaughter livestock out of a desire for their own higher realms? As it is said: "For the sake of making those who are not suitable vessels into suitable vessels..."
"Protecting the teaching of compassion, not through hatred nor through attachment," it is said. Furthermore, it is stated: "If, by means of a single suffering, one wishes to dispel the suffering of many, then for the sake of self and others, the compassionate one should dispel those sufferings."
Regarding the term "becoming" (srid pa) and so forth: because it generates the migrations of the upper and lower realms, it is "becoming," which is the mind. The yoga of that is the four immeasurables, such as loving-kindness (maitreya), which are immeasurable. Through the refinement of concentration (dhyāna) and insight (prajñā), one gains mastery over the nature of non-apprehension.
"Delightful" means that, through the perfection of aspiration (praṇidhāna-pāramitā), one acts to captivate the minds of all sentient beings; thus, it is "delightful." "Bestowing the accomplishment of non-conceptuality" means that, preceded by the complete fulfillment of the higher aims of all sentient beings without exception, one grants the unsurpassed accomplishment of suchness (tattva) that causes all conceptual constructions to be abandoned from afar.
"Look, O Goddess!"—the phrase "look" means "understand." "Jewel" refers to the precious wish-fulfilling gem. "A body dense with blazing garlands" refers to a body adorned with light rays that captivate the minds of all sentient beings. Even though it is such as that, it will not be seen by sentient beings who are under the power of ignorance. "It cannot be pierced by the unperforated," and so forth.
The phrase "unpierced" refers to a gem that has not been drilled; it is that which causes one to realize the power of a wish-fulfilling jewel. "Unable" means lacking the capacity to avert the suffering of sentient beings, such as poverty and so forth. "Pierced" refers to a gem that has been drilled; if it possesses the state of being thoroughly pierced—meaning it is capable of perfectly accomplishing all purposes—it is said to "bestow what is desired." In this context, "desire" refers to the objects of hope in the minds of all sentient beings. Regarding the phrase "in that way," some versions read "bestowing [victory] over enemies," where "enemies" refers to sufferings such as poverty, and "bestowing" means to completely eliminate them.
"Likewise, the precious saṃsāra" refers to the jewel of sentient beings. It is called "desire" because it is something to be desired, being the nature of method and insight. Alternatively, it is called "desire" because it is something to be relied upon, such as form and so forth. "To be cultivated" refers to the qualities, being endowed with the qualities of the mirror-like wisdom and so forth, which have been perfectly refined.
If one asks, "What happens if it is not purified now?" it is said: "The impure..." and so forth. "Impure" means that for those who have not purified the cataracts of ignorance through the forms of Śrī Heruka and so forth, it "becomes poison," meaning they will be bound in saṃsāra again and again. "Pure" means purified by the suchness of mantra; "becoming like nectar" means that very saṃsāra brings to completion the fruit of fearlessness for all sentient beings.
Regarding the passage beginning with "By which form," the so-called "generosity of compassion" refers to the purity of the eyes, which was previously taught as the "three vajras." In that context, the purity was taught merely in terms of the number of eyes, whereas here the purity is taught in terms of color: because the realms of all sentient beings without exception are beautified by the pigment of compassion, the eyes of compassion are red. Because he observes all sentient beings without exception with a mind of loving-kindness, his limbs are black, representing the mind of loving-kindness. Regarding the passage beginning with "the means of attraction," because he causes all sentient beings to enter the three vehicles, these are the means of attraction: generosity, pleasant speech, purposeful conduct, and consistency in conduct. Regarding "the four feet," this is taught here as the purity of the number; the purity of the feet themselves has already been explained as the "purification of the Māras," which is mentioned here as a secondary point. "The eight faces are the eight liberations" means that the eight faces should be understood as the eight liberations. To show that those who are difficult to tame cannot be subdued by a peaceful demeanor, but must be tamed by expressions such as the erotic and so forth, it is said: "The wrathful one who tames the wicked." Here, "wrath" refers to those who destroy karma, its results, the truths, and the Three Jewels, and thus act with hatred. As it is also said: "Toward sentient beings who are hateful and wicked, even peaceful means should not be applied." Regarding the passage beginning with "flesh," etc.:
"Meat is explained as Pukkasī," and so forth, as previously stated, should be understood as the purification of the elements. By the statement "Meat is to be made Pukkasī," and so forth, the purification of those very things as derived from the elements is also shown. Since mantras cannot be understood without doubt except through explanations given in symbols that transcend the sphere of the unfortunate, the extraction of the mantras is taught. Regarding the phrase "The Great Vajradhara" and so forth: because it is indivisible, it is a "vajra"; one who possesses that is the "Vajradhara," whose nature is the five wisdoms. Because it is non-conceptual, it is the "essence." The "body" is the physical form consisting of that very nature. Because it has become great, it is "Great," for it acts for the sake of all sentient beings without exception. "Vairocana" refers to OṂ. "The fourth of the sibilants" refers to HA. "Adorned by Pukkasī" refers to U. "Suppressed by emptiness" refers to the bindu. "White in color" means it should be made white. SVĀHĀ is the end. "Lord of letters" refers to OṂ. "Khecarī" refers to AṂ. SVĀHĀ is the end. "The first of the Vedas" refers to OṂ. "The second of the first" refers to KHA. "Emptiness" refers to the bindu. SVĀHĀ is the end. "Vairocana" is OṂ. "The third of the second" refers to JA, which is joined with RA. "Adorned by the water goddess" refers to I. "Emptiness" is the bindu.
The "Lord of Syllables" is Oṃ. The "third of the fifth" is Va. The "Vajra Ḍākinī" is U. "Emptiness" is the drop (bindu). At the end is Svāhā. The "first syllable" is the syllable Oṃ and Hūṃ; Svāhā is at the end. The "family of delusion" is Oṃ, with Ghu and Svāhā at the end. The "first Vairocana" is Oṃ. The "first of the first" is Ka. The "Vajra Ḍākinī" is U. Regarding "the third of the semi-vowels," it is La. The "Vajra Ḍākinī" is U. Regarding "the one preceding the first," it is Ka. The "Vajra Ḍākinī" is U. Regarding "the third of the semi-vowels," it is La. Furthermore, "endowed with that very same" is also La. "The Thief above" is E. "The syllable Hrī is joined after that" is Hrīḥ. Svāhā is at the end. Regarding "Oṃ, the third of the fourth," it is Da. "The Thief" is E. The "fourth of the semi-vowels" is Va. "Picitu Vajra should be joined." The "fourth of the sibilants" is Ha. "The Corpse" is U. "Suppressed by emptiness" is the drop. "Tripled" is Hūṃ, which should be recited three times. The "second of the fifth" is Pha. The "first of the third" is Ṭa. Svāhā is at the end. Vairocana is Oṃ. Having joined Jvala Jvala, [join it] to the "fourth of the fifth."
"Bhā" refers to the syllable bha. "The first of the semi-vowels" refers to ya. "The large-bellied one" refers to o. "The fourth of the sibilants" refers to ha. "Vajra-ḍākinī" refers to u. "Suppressed by the void" refers to the bindu (ṃ). "Triple" refers to reciting hūṃ three times. "The second of the fifth" refers to pha. "The first of the third" refers to ṭa. Svāhā is the end. "Vairocana" refers to oṃ. "The first of the first" refers to ka. "The inner white one" refers to i. "The first of the third" refers to ṭa. "The inner yellow one" refers to i. "Double" refers to saying it twice. "The third of the fifth" refers to va. "The third of the second" refers to ja. "The consumer" refers to ra. "Three hūṃs" refers to uttering hūṃ three times. "The second of the fifth" refers to pa. "The first of the third" is ṭa. Svāhā is the end. "Vairocana" refers to oṃ. "The first of the fourth" refers to ta. "The consumer" refers to ra. "Vetālī" refers to e. "The third of the semi-vowels" refers to la. "The large-bellied one" refers to o. "The first of the first" refers to ka. "The first of the semi-vowels" refers to ya. "Vajrā" refers to ā. "The thief at kṣa" refers to e. "The first of the fifth" refers to pa.
The fourth of the "warm" [consonants] is ha. "Vajra-ḍākinī" is u. "Pressed by emptiness" is the bindu. "Triple" refers to three hūṃs, with phaṭ and svāhā at the end. "Nairātmyā" is ā. "The first of the first" is ka. "The first of the second" is ca. The first of the third is ṭa. The first of the fourth is ta. The first of the fifth is pa. The first of the semi-vowels is ya. The first of the "warm" [consonants] is śa. "First Vairocana" is oṃ. Svāhā is at the end. "The second of the semi-vowels" is ra. The syllable "kṣa" is kṣa. "Double" is rakṣa rakṣa. "Three hūṃs" is hūṃ hūṃ hūṃ. "First Vairocana" is oṃ. The svāhā joined with the syllable phaṭ is at the end. "First Vairocana" is oṃ. "Vajra-end" is a, which is endowed with the request to depart. "First Vairocana" is oṃ. Following that is ākāro mukhaṃ. "The third of the warm" is sa. "The fourth of the semi-vowels" is va. "Fire above" is ra. Following dharmāṇāṃ, give the vajra: ādyānupannatvāt. Oṃ āḥ hūṃ phaṭ svāhā. This concludes the explanation of the ninth chapter from the Hevajra-pañjikā Smṛti-nidhāna composed by the master Kṛṣṇa. Then, the single synthesis of all phenomena...
Regarding the phrase "all phenomena" (sarvadharma): this refers to the ten powers (daśabala) and so forth. To "summarize them into one" means that they are of a single nature. "He is called Vajrasattva" means that "vajra" is the unsurpassed mind, and because it is relied upon by those to be trained (vineya), it is the "hero" (sattva) of that mind. "Nairātmyā" means she is so called because she is emanated from the nature of non-conceptual insight (prajñā). "The Light-Maker" (Prabhākara) means she acts by being directed toward her own objects. Regarding "the paralyzing [mantra] with crystal," and so forth: the recitation for paralyzing should be performed with a crystal rosary, and so on, as explained in detail. "Paralyzing" refers to the recitation for the rite of paralyzing. Alternatively, the word "end" (anta) refers to the meaning that one should consume the five samayas as they are found for rites such as paralyzing. This concludes the explanation of the tenth chapter from the Hevajra-tantra-pañjikā Smṛtinibandha composed by the master Kṛṣṇācārya.
Regarding the phrase "from the base of the ring finger": the "ring finger" (anāmikā) is that upon the base of which the signs of the vajra and so forth appear; that is the nature of the families (kula) of Akṣobhya and the others. Having indicated the respective families by means of these signs, the distinctions of color are now taught: "The yogi who is black," and so forth. It should be understood that for any person whose limbs are black in color, their deity is Akṣobhya.
That which is called "whoever" is the nature of Vairocana. That which abides as a deep blue is the nature of Amoghasiddhi. That which abides as a pale yellow is Ratneśvara. That which abides as orange is certainly Amitābha. That which abides as whitish-yellow is the nature of Vajrasattva. Furthermore, it should be understood that the Blessed One, the glorious Heruka himself, is taught as Akṣobhya and the others. This is as follows: because he does not decline from his own absorption and is immovable, he is Akṣobhya, the glorious Heruka. Because he causes special manifestations for those to be trained according to their respective fortunes, he is Vairocana. Because he speaks without error, he is the Buddha. He is the family of merely abiding in excellence. Regarding the name Amoghasiddhi: "Amogha" means possessing the fruit; because he bestows the fruit of Amoghasiddhi upon those to be trained, he is Amoghasiddhi. Regarding Ratneśvara: because he delights in and is affectionate toward all sentient beings, he is Ratneśvara. Regarding Amitābha: "light" is clarity, the nature of higher rebirth and definite excellence. Because that is infinite and immeasurable, he is "Immeasurable" (Amita). Regarding Sattva: because he possesses the great capacity for the welfare of sentient beings, he is a "Sattva," namely Vajrasattva. Thus, it should be understood that the Blessed One, the glorious Heruka himself, abides as the divisions of those respective families.
Because he is the lord of all families. Furthermore, regarding the passage beginning with, "One should view them as none other than oneself," it should be understood that this is also taught by such statements as, "All sentient beings are indeed Buddhas." It is also said: "One should not despise sentient beings, whether they be inferior, middling, or superior." Regarding the phrase "vast accomplishment" (siddhi), "accomplishment" refers to the nature of Mahāmudrā. "Vast" means extremely extensive and uninterrupted. "Hearing" refers to the wisdom that has entered within the vajra-jewel. If one asks what happens by that, it says: "One becomes equal to all Buddhas." Here, "all Buddhas" refers to Vairocana and the others. "Equal" means that their qualities, such as the unshared qualities (āveṇika-dharma), are indivisible. As it is also said: "In terms of the accumulations, the dharmakāya, and the purification of the welfare of beings, all Buddhas are explained as equal; not in terms of lifespan, family, or teaching." This concludes the explanation of the eleventh chapter from the Hevajra-tantra-pañjikā Smṛtinibandha composed by the master Kṛṣṇapāda.
Regarding the passage beginning with "Then," "abode" refers to the abode of the city of non-abiding nirvāṇa. "Joy" refers to the unsurpassed meditative attainment (samāpatti) of the Tathāgatas; it is that which bestows these. "Goddess" (devī) is so called because her nature is the most luminous bliss. "Possessing various forms" means:
It is because, through great compassion, he manifests in various emanations for the sake of those to be trained. "Delightful to the mind" means that it captivates the minds of fortunate beings. "This wisdom" is accomplished through constant experience. "Extremely subtle" means that it is not an object for those with coarse intellects. Regarding the phrase "the vajra center is like space": "vajra" refers to the mind because it is indestructible. "Center" refers to the essence because it is non-conceptual. Because it is naturally pure, it is like space. Because it is free from the dust of the afflictions, it is "dustless." Because all obscurations are pacified, it is "peaceful." Because it bestows the bliss of liberation characterized by non-abiding, it "bestows liberation." "That father" refers to the suchness of the Guru, and thus he is "that father." "Is your essence" means that cause and effect are inseparable.
This concludes the explanation of the twelfth chapter from the Hevajra-tantra-pañjikā Smṛtinidhāna (The Source of Recollection) composed by the master Kṛṣṇācārya.
Through whatever great virtue has been gained from this recollection of Hevajra, may the entire world without exception be beautified by innate joy.
The second king of examinations is complete. Translated, edited, and finalized by the great Indian abbot Śrīcandra and the great Tibetan translator 'Gos Lhas btsas.