Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This commentary on the Hevajra Tantra provides a technical manual for the integration of somatic practice, visualization, and philosophical insight. The text argues that spiritual liberation is achieved through the systematic purification of the subtle body—specifically the channels, winds, and cakras—and the transformation of ordinary perception into the pure vision of the deity. It commits the reader to a rigorous path of practice divided into four stages: approach, near-approach, accomplishment, and great accomplishment. The work bridges the gap between ritual action and ontological analysis, asserting that the ultimate nature of phenomena is non-existent and non-dual. By combining the 'minor siddhis' of ritual power with the 'supreme accomplishment' of Mahāmudrā, the text guides the practitioner from the conceptualization of the body as a fire pit for sacrifice to the realization of the mind as free from all conceptual proliferation and afflictions.
Provenance
About this text
A commentary titled kye'i rdo rje zhes bya ba'i rgyud kyi rgyal po'i 'grel pa, this work belongs to the Non-dual Tantra collection. It is attributed to the Indian author Padmāṅkuravajra. The text entered the Tibetan tradition through the work of the translators Padmākaravarman and mtshur ston dbyig gi rgyal mtshan, and it is preserved in the Tengyur, volume ག, where it spans 53 pages of classical Tibetan. The work enacts a detailed analysis of the subtle body, focusing on the interaction between consciousness, the life-sustaining wind, and the breath as they flow within the channels. It provides a technical mapping of the somatic system, identifying specific channels such as Kūrminī, Bhāvinī, and Abhiṣekā and their locations relative to the vertebrae, throat, and other bodily points. Furthermore, it argues for the abandonment of afflictions, habitual tendencies, and obscurations to the knowable, defining the cessation of these elements as the abandonment of all conceptual thought. A scholar or serious reader consults this text today to examine the precise intersection of physiological visualization and the philosophical process of purifying the mind from conceptualization.
Sanskrit title
not recorded
Indian author
Padmāṅkuravajra
Tibetan translators
Padmākaravarman, mtshur ston dbyig gi rgyal mtshan
Cite thisAnuvāda, “A Commentary on the King of Tantras known as “Hevajra”” (Toh 1188), machine draft, 2026.https://naxiai.com/tibetan/works/toh1188
Summary & commentary
Significance
The work is significant for its synthesis of subtle body yoga and Madhyamaka-style emptiness, illustrating how tantric ritual is grounded in a specific philosophical view. For the modern reader, it provides a precise example of how Indo-Tibetan Buddhism operationalizes the transition from somatic control to non-conceptual awareness.
Structure
Passages
Section
Description
1-12
Somatic and Ritual Foundations
Analysis of the subtle body (channels and winds), the role of the four cakras, the performance of the fire sacrifice, and the visualization of the vajra ground and deity.
14-39
Ontology and Consciousness
Philosophical inquiries into the nature of dependence, the relationship between consciousness and external objects, and the abandonment of conceptual thought.
46-59
Empowerment and Mandala
Discussion on the bestowal of insight empowerment based on different views of phenomena and the visualization of the mandala and its deities.
65-71
Path of Seeing and Afflictions
Examination of the four noble truths, the sixteen moments of the path of seeing, and the definition and cessation of the kleshas (afflictions).
72-75
Advanced Practice and Ritual Application
The role of the mantra as a seed for the deity body, rituals for the deceased in Sukhāvatī, and the mental states required for specific ritual outcomes.
Themes
Subtle Body Physiology (2-5)
Deity Yoga and Visualization (7-11, 27, 52, 72)
Non-duality and Emptiness (14, 33, 39, 70-71)
Siddhis and Ritual Power (6, 73-75)
Psychology of Afflictions (68-69)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Commentary on the King of Tantras known as “Hevajra”·
Because it acts, it is said to "reside in the body." The abandonment of the afflictions along with their habitual tendencies (vāsanā) and the obscurations to the knowable (jñeyāvaraṇa), as well as the conceptualization of that very abandonment, is called "the abandonment of all conceptual thought." For example, just as the rising of the moon in a stainless sky illuminates all material things, likewise, the Tathāgata, being free from obscurations, knows by himself and makes others understand. Therefore, it is said to "pervade all material things." By this, it is shown that the Tathāgata is omniscient. Others say that wisdom (jñāna) arises from the transformation of the body, asserting it is like being intoxicated by alcohol. To dispel that wrong view, it says: "Though it resides in the body, it does not arise from it," and so forth. If wisdom were to arise from the transformation of the body, then since consciousness (vijñāna) comes from elsewhere into the space between the semen and blood, why would it enter there? At the time of death, it would be illogical for consciousness to emerge from the body. Therefore, that view is explained as being wrong. The channels (nāḍī) are the paths for the coming and going of consciousness. What are the channels? How many are there? Regarding the statement, "The channels are thirty-two," and so forth, they are called "thirty-two" because of their numerical connection. That is the worldly convention. Their names and locations will be explained later. The "abode of great bliss" is the head. From the head down to the soles of the feet, the channels pervade and reside there.
The breath, the life-sustaining wind, and the bodhicitta—these three are the companions of consciousness. These three flow within the channels. Regarding the statement, "Among those, the three channels are supreme," and so forth: why are they called "supreme"? Because they draw [the winds] inward, hold them, and cause them to emerge. For that reason, they are called "supreme." That which draws [the winds] inward within the left side of the body and causes them to emerge outward is the lalanā. That which draws [the winds] inward within the right side and causes them to emerge is the rasanā. That which causes them to abide in the middle is the avadhūtī. These are ultimately one. For example, just as a single rope is tied to a tree trunk and used for the activity of swinging children and so forth, the navel maṇḍala is like the child placing its feet. Why is it called "middle"? Because it is the "middle" for the purpose of resting the wind that enters within. When consciousness abides there, it becomes free from all conceptual elaborations. Regarding the statement, "In the central direction is the avadhūtī," and so forth: through the relationship of support and supported, the avadhūtī is said to be free from subject and object. That which is called "indestructible" is said to abide at the heart. That which is called "the subtle embodied one" is at the forehead. That which is called "the auspicious one" is between the two eyebrows. That which is called "the left one" is at the tip of the left rib. That which is called "the crooked one" is at the tip of the right rib.
The one called Kūrminī is at the side of the right vertebra. The one called Bhāvinī is at the left side of the vertebra. The one called Abhiṣekā is inside the throat. The one called Doṣavatī is below the two testicles. The one called Mahāmātrī is in the secret path. The ones called Mātṛs are on the two eyebrows. The one called Sarvanimnā is on the right ear. The one called Saṃkhyādā is on the left ear. The one called Uṣṇā is below the navel. The one called Pramāṇā is on the lungs. The one called Kṛṣṇā is on the liver. The one called Sāmānyā is in the groin of the right leg. The one called Hetukāyadā is in the groin of the left leg. The one called Hetukāyayojanī is inside the right forearm. The one called Mahānanda is inside the left forearm. The one called Siddhā is at the base of the right leg. The one called Rañjanī is at the base of the left leg. The one called Samyagmanas is at the crown of the head. The one called Trivalī is the one wrapped around the Sarvanimnā. The one called Rāgā is on the two shoulders. The one called Gṛhā is on the intestines. The one called Caṇḍā is at the nape of the neck. The one called Karkaṭanī is on the two breasts. The one called Mārakarmaveśyā is on both sides of the secret vajra.
Becoming
The term "three existences" (srid pa gsum) refers to the birth of the three—body, speech, and mind—which are also called the "three existences." In order to accomplish these, the channels (rtsa) arise. If the channels were absent, the bodhicitta, the self-arisen flower, and consciousness would not converge; therefore, they are taught to be the causes of the three—body, speech, and mind. For that reason, the channels are analyzed as being the nature of becoming.
Regarding the phrase "the divisions of the binding (sdom pa) shall be shown": it is called "binding" because it binds one from the six classes of beings. It is called "divisions" because there are distinctions such as the Hearers (nyan thos) and so forth. Alternatively, it is called "binding" because all aspects are understood without abandoning the conventional and the ultimate.
The terms "vowels and consonants" (āli kāli) refer to the nature of the moon and the sun, the left and the right, night and day, and method and insight. The "thirty-two-petaled lotus" refers to the thirty-two channels residing in the body through the connection of the inhalation and exhalation of breath. Their purification is the thirty-two-petaled lotus. In that same sequence, the purification of the sixty-four chowries is the sixty-four-petaled lotus. By counting the two movements of breath—outward and inward—during day and night as sixteen pairs, and then as a single unit, there are sixteen shifts of time (dus kyi 'pho ba) through that numerical connection. Their purification is the sixteen-petaled lotus. During day and night, there are eight praharas; their purification is the eight-petaled lotus.
Regarding the phrase "the four praharas," their purification is the four cakras. Since worldly and transcendent accomplishments (siddhi) are not attained without performing the fire sacrifice (homa), one should understand the body as the fire pit. Therefore, concerning the passage beginning, "The caṇḍālī blazes at the navel," the maṇḍala of the navel is the fire pit. In its center, the ritual of the fire sacrifice is to be performed. "Caṇḍālī" refers to insight (prajñā). If one asks what the nature of that insight is, it is the understanding of each respective [element]. It blazes through the yoga of the vajra and padma. If one asks why it is called "blazing," it is called "blazing" because it has arisen. "The five tathāgatas" refers to the five conceptualizations. "Burnt" means to abandon them. "Locanā and the others" refers to the elements, sense bases, and aggregates; these are the fuel. "Burnt" means to burn that which was just explained. To show that finally one should pour [the offering] with the pouring ladle (darvī), it says: "By burning haṃ, the moon melts." This means that once all the fuel is burnt, the haṃ at the wheel of the body, together with its mouth facing downward, will melt. That is what is called "melting" in the nature of the pouring ladle explained above. If one asks what melts, it is the bodhicitta melting into the nature of nectar. Its form is like the pouring of clarified butter into the pouring ladle. Through that, one becomes joyful and will grant whatever desired result is sought. This concludes the commentary on the first chapter of the Hevajra Tantra composed by Padmāṅkuravajra.
The ritual for bringing down rain, dispersing clouds, accomplishing the white elixir and its siddhis, the ritual for fever, inducing vomiting of wine, subjugation, and the seizing of the sun and moon. These are called the "minor siddhis." Regarding these, the yoga for the first accomplishment is the meditation on the sixteen-armed Hevajra. The others are, in their respective order: Vajrī, Gaurī, Vārī, Vajraḍākinī, Nairātmikā, Bhūcarī, and Khacarī. One should accomplish each through the yoga of these seven. Although these are taught individually, this is merely an illustration; it is shown that even a single one accomplishes all siddhis. If one asks why they are shown merely as illustrations, it is because although all are capable, the primary actions are being demonstrated. Therefore, they are mentioned as mere illustrations. These words show that the minor siddhis are accomplished through the yoga of the deity alone. If one asks what the siddhi of Mahāmudrā is, it is the Tathāgata. Regarding that, the activity of the Tathāgata is to act for the benefit of sentient beings. Since that is not accomplished without the four methods, the four methods are: approach, close approach, accomplishment, and great accomplishment. Their distinctions are: small, medium, and great, and even greater than that. If one asks what meaning is shown by these words, it is the vajra ground, the protection wheel, and the maṇḍala wheel in its center.
In its center, the body is perfected through the stages of manifest awakening. Then, it melts. Then, the four goddesses exhort it, causing the principal deity to arise. There is the blessing of the sense bases, the blessing of the four cakras, and the conferral of empowerment. One should likewise perform these for one’s own consort and for the deities of the maṇḍala circle. Without these, the accomplishment of Mahāmudrā will not be achieved. The meaning of these points shall be taught by the Tathāgata; therefore:
First, for the sake of awakening to emptiness;
Second, correctly grasping the seed-syllable;
Third, the formation of the reflected image;
Fourth, the arrangement of the syllables.
The commentary on the second chapter of the Hevajra Tantra composed by Padmavajra is complete.
Regarding the phrase "one should contemplate loving-kindness": it is that which teaches what is beneficial and bestows happiness. A mind such as that is called "loving-kindness." The desire for all sentient beings to be free from both suffering and the causes of suffering is called "compassion." The desire to bring joy to the unhappy minds of all sentient beings and to grant them whatever they wish for is "joy." Regarding this, it is said: "Third, one should contemplate joy." Regarding sentient beings who are difficult to discipline, those who cannot be disciplined without skillful means, and those sentient beings possessed of great attachment who do not accept even a single fault: this is called "equanimity."
First, for the sake of awakening to emptiness...
Regarding the phrase "and so forth," these [verses] shall demonstrate the four branches, beginning with the approach (sevā): the approach, the near-approach, the accomplishment, and the great accomplishment. The results of these four shall also be demonstrated: the result of concordant emergence, the ripened result, the result of human effort, and the stainless result.
Now, the characteristics of the four branches together with their results shall be explained. When the principal deity arises after being exhorted by the four goddesses, that is called the branch of approach and the result of concordant emergence. The blessing of the sense bases (āyatana), such as the eyes and so forth, is the branch of near-accomplishment and the ripened result. The blessing of the four wheels (cakra) is the branch of accomplishment and the result of human effort. The conferral of empowerment is the branch of great accomplishment and the stainless result. The completion of the body of the wisdom consort (prajñā) and so forth is called the four intermediate branches of approach and accomplishment; their four results should likewise be understood in the same way. The completion of the bodies of the deities of the maṇḍala circle and so forth is called the four great branches of approach and accomplishment; the results of concordant emergence and so forth are called the four great results.
The initial statement "emptiness" and so forth demonstrates the general causes for the approach of approach and so forth. Their specific distinctions shall now be demonstrated.
TRANSFORMATION
Visualize a sun in front. Upon that very sun, a HŪṂ arises as a crossed vajra. From that vajra, by emanating vajras again and again, one should contemplate a vajra ground. Then, one should contemplate a vajra fence and a vajra canopy. Regarding the phrase "First, one should contemplate a corpse," and so forth: within the maṇḍala wheel, generate an eight-petaled lotus and contemplate a great corpse upon its pericarp.
"Visualize the syllable RAṂ at one's heart" means that the yogi, having sat in a pleasing location, should then visualize the syllable RAṂ at their heart. That transforms into a sun maṇḍala; upon that, one should visualize the syllable HŪṂ itself, and from that, a vajra. One should visualize a HŪṂ within the bulb of that vajra. From that, immeasurable rays of light are emanated, summoning Heruka together with the eight goddesses, such as Gaurī, who should then be visualized in the sky. One should contemplate emanating Gaurī and the others from one's own heart and performing outer, inner, and secret offerings. Then, prior to that, one should perform the confession of misdeeds and so forth. Then, they are requested to depart.
Upon the great corpse, which is the nature of the expanse of reality (dharmadhātu) as previously taught, regarding the phrase "the vowels and consonants," and so forth: from the vowels (A and so on), one should visualize a moon maṇḍala. From the consonants (Ka and so on), one should visualize a sun maṇḍala. Between those two, one should visualize the seed syllable. As for the seed syllable, it is as stated above: "Black in color and terrifying."
This should be understood in connection with the phrase "and so forth." One should visualize [the seed syllable] HŪṂ transforming into a vajra. In that regard, it should be understood as being marked by the syllable HŪṂ. One should meditate in that manner. The sun, moon, vajra, and the HŪṂ within the vase—all those vajras are blue in color. From the transformation of all those, one should understand the connection with the phrase "the great black one, the vajra-studded," and so forth.
If one asks what is taught by those words: through the sequence of the five aspects of manifest awakening, the yogi should meditate on Heruka upon the great corpse as previously explained. Prior to that which was just described, one should understand the connection with the phrase "first, one should visualize the corpse," and so forth. Regarding the phrase "that very one is called the Sattva," this should be understood as connected to what follows below. By that word, it is Vajrasattva himself. The phrase "the nature of the joy of Cakrasaṃvara" means the nature of all sentient beings. Regarding the phrase "summoning into the heart, one should perfectly gather," and so forth: by the sound of "vajra and lotus," one should visualize all the Tathāgatas being summoned and entering the heart. Having melted into bodhicitta, one should cause them to descend into the lotus. From that, one should emanate yoginīs identical to one's own body. Having emanated them, they should pervade the entire expanse of space. Then, having summoned them back, they should be arranged within the maṇḍala. Just as the eight-faced Hevajra was shown to be dissolved, so too shall this be dissolved.
One should arise, exhorted by the songs of the four goddesses. To make the meaning of that understood, it is taught by the passage beginning, "The yogin becomes the nature of hatred," and so forth. By that, the nature of the result is shown. By the passage beginning, "Blue in color, with a slight tinge of red," the qualities of the result are shown. By that sequence, one should also understand how the four-armed and six-armed forms arise. This concludes the commentary on the third chapter of the Hevajra Tantra composed by Padmāṅkuravajra.
For example, just as one cannot perform the duties of a king without being consecrated as a king, likewise, one cannot teach the Dharma to the Tathāgatas without being consecrated as a Dharma King; therefore, the chapter on empowerment will be explained. "Having radiated light rays from one's own heart" means that one will be perfected through the sequence of the five aspects of manifest awakening. Then, the seed-syllable becomes like a moon. By the power of being exhorted, one arises. There, the four cakras should be blessed. Then, light rays radiate from the seed-syllable residing in the heart cakra, and the Tathāgatas residing in the ten directions are summoned. Regarding the line, "Black light rays like iron hooks," one should visualize a sun from the syllable MA in the right eye. One should visualize a moon from the syllable ṬA in the left eye. From those, light rays like iron hooks should be radiated. Then, one should perform the gaze of summoning. Then, one should roll the eyes and blink the eyelashes. By those words, the completion of Heruka is shown.
Through such a sequence, the yogi who constantly meditates during the three times upon the branches of supreme approach and so forth will attain the accomplishment of Mahāmudrā. This is the meaning taught. By which words is it taught? It is said: "The supreme accomplishment is achieved through the nectar of wisdom." This concludes the commentary on the fourth chapter of the Hevajra Tantra composed by Padmāṅkuravajra.
Regarding the passage beginning, "By nature, even form does not exist," there are two types of form: color and shape. Its specific varieties are twenty: blue, yellow, red, white, long, short, round, square, high, low, level, uneven, cloud, smoke, dust, mist, shadow, sunlight, light, and darkness. Light refers to the moon, stars, fire, medicinal herbs, and jewels; the radiance of these is called "light."
Regarding the passage, "There is no sound, and no hearer," there are eight types: produced sound arising from the cause of the great elements, unproduced sound arising from the cause of the great elements, the sound of sentient beings, the sound of non-sentient things, pleasant sound, and unpleasant sound. Sound produced by clapping hands and so forth is called "produced sound arising from the cause of the great elements." Wind, forests, and...
Regarding the sounds of rivers and the like, they are said to arise from the cause of the great elements as unproduced sounds. Regarding the sounds of speech, they are said to be the sounds of sentient beings. Regarding sounds such as echoes and the like, they are said to be the sounds of non-sentient beings.
Regarding the statement, "There is no odor, nor is there an experiencer of odor," odor is of four types: fragrant, foul, a mixture of the two, and that which is neither. Regarding the statement, "There is no taste, nor is there an experiencer of taste," taste is of six types: sweet, sour, bitter, salty, pungent, and astringent. Regarding the statement, "There is no tangible object, nor is there an experiencer of tangibility," that is of eleven types: the four great elements, extreme cold, extreme heat, a mixture of the two, smoothness, roughness, a mixture of the two, and that which is neither.
If one asks how these do not exist, it is because a single atom and a plurality of atoms both do not exist. If one asks how they do not exist, since a single atom cannot be observed to have a beginning, an end, or a middle, it does not exist as a unity. Therefore, a plurality also does not exist. For that reason, there is no person who, remaining eternally throughout the three times, experiences [objects]. If one asks why one does not experience [objects] throughout the three times: the past time has ceased, the future time has not yet arisen, and the intermediate time does not remain, just as a mustard seed cannot remain on the point of a needle.
Regarding the phrase "the mother who gives birth" and so forth, these words demonstrate that, ultimately, there is no connection. Why is there no ultimate connection? Because they are mutually dependent. That which is unborn is not dependent. Why is it not dependent? Because it is non-existent. That which possesses an intrinsic nature is not dependent.
By the phrase "just as a dancer and a puppeteer," and so forth, it is shown that, ultimately, there is no family (gotra). Why is there none? Because skin, flesh, blood, bone, marrow, fat, and semen—these entities are present in everyone, from brahmins to outcasts; therefore, it is shown that there is no family. Regarding the phrase "not kept secret" and so forth: whoever, lacking the samaya, understands [this] and develops an evil mind toward a bodhisattva will go to hell. Because a bodhisattva has made the aspiration to benefit all sentient beings, [such an act] would cause that aspiration to degenerate.
"Vajra" refers to the nature of the five wisdoms: Vairocana, Akṣobhya, Ratnasambhava, Amitābha, and Amoghasiddhi; these are called the five families. These words demonstrate this meaning: whatever woman, such as a mother, is found, one should practice by blessing her with the five families, contemplating the nature of all phenomena as it is, and intending to make offerings to all the Tathāgatas.
One should contemplate bestowing such a sequence of meditating on method and insight, and such a meditative absorption (samādhi), upon all sentient beings. Until that point just explained, the yogi should apply diligent effort in order to understand suchness (tattva). "The six families are taught individually" refers to the six [families] of the Vajra Holder (Vajradhara). If one asks, "To which Vajra Holder does this belong?" it is he who, having emanated various emanations, tames all sentient beings throughout the immeasurable expanse of beings with the clouds of Dharma. He is the cause of the perfectly awakened buddhas who abide on the ten stages (bhūmi). Therefore, he is called the "Father of all Tathāgatas." In the Mantra Vehicle, he who is generated through the sequence of the five stages of manifest awakening is called Vajrasattva. He who is generated from that transformation is called the perfectly awakened buddha.
Because there would be no obstruction to form, no past, no present, no other birth, no objective referent for white or black actions, and no relationship between teacher and student, the exertion of wishing to achieve awakening would also become meaningless; therefore, in order to eliminate those faults, the Tathāgata teaches. "Mantras and deities abide perfectly," and so forth: conceptualizations of oneness, multiplicity, and so on, are called "proliferation" (prapañca). To be free from that is for everything to exist. Therefore, it is called the "nature free from proliferation." If one asks, "What is the nature free from proliferation?"
One cannot describe it to another; it is of an utterly luminous nature. Conventionally, it manifests as the names and forms of Vairocana and so forth. It manifests to whichever sentient being has faith in it. It expresses insight and so forth conventionally. Regarding the phrase, "From the father, one attains the nature of bliss," and so on: having attained the absorption of the non-dual wisdom of the nature of all phenomena in the state of Vajrasattva, one experiences the bliss free from afflictions. Then, having abandoned all habitual tendencies, one becomes a Tathāgata. Through that, one will enjoy one's own bliss. These words demonstrate this meaning: having abandoned the habitual tendencies of pleasure, pain, and so forth, it is shown that the Tathāgata is not of an insentient nature. If one asks what kind of Tathāgata that is, it is one who has found the nature of great bliss—born from absorption, free from afflictions, and uninterrupted. If one asks what the absorption of the Tathāgata is like, regarding the phrase, "That death which is bliss," and so forth: through finding bliss from the absorption of the Tathāgata, the worldly bliss associated with afflictions will die. If one asks how it dies, it is by ceasing and not arising again later. The absorption of the Tathāgata is of the nature of bliss.
The Commentary on the Fifth Chapter of the Hevajra Tantra, composed by Padmāṅkuravajra, is complete.
What is meant by "conduct" (caryā)? It is called "conduct" because one moves about in secret. Furthermore, engaging in the five types of sensory qualities (pañcakāmaguṇa) as a means to bring about understanding is also called "conduct." Regarding the phrase "by what is suchness (tattva) known," "known" refers to that which has become manifest. Suchness is the nature of Heruka. By what is it made manifest? It is by this conduct to be explained. "Accomplished" (siddha) means that the body of Heruka has reached maturation. If one asks what the cause of that maturation of Heruka’s body is, it is the perfections (pāramitā).
"A solitary tree" (ekavṛkṣa) refers to a place where the retinue of Vaiśravaṇa and others reside. A "charnel ground" (śmaśāna) is where corpses are located. "Night" (rātri) is the time when people sleep. A "house of the mātṛs" (mātṛgṛha) is a house of the mātṛs located in a village. Alternatively, a "solitary place" (vivikta) is one devoid of people. "In the midst of a village" (grāmāntara) is where the noise of a city is not heard. Alternatively, one's own aggregates (skandha) together with the limbs such as the hands are called a "solitary tree." Because that very thing possesses breath, it is called a "charnel ground." The "mātṛs" are the elements (dhātu). The "house" is their assembly. "Night" refers to desire and so forth. A "solitary place" is being free from worldly conceptualization (vikalpa).
The term "village" refers to the near maṇḍala. There are four types of yogis: the beginner, the intermediate, the greater, and the greatest. For these four, four appearances of wisdom arise in successive order: the arising of the warmth of wisdom, the arising of acceptance through that warmth, the emergence of light rays from the crown of the head, and the authentic dharma. Regarding the passage beginning with "Possessing a slight degree of power," if a worldly yogi wishes to engage in conduct while the wisdom has come under the influence of a slight degree of warmth, it is by means of what was taught by the Tathāgata. If one asks by what method, it is by the passage beginning with "The beautiful one with wide eyes." Why is that the method? Because the appearances of wisdom are supple, the faculties are mobile, and the winds of the objects are great; through such causes, wisdom would otherwise be obstructed. Therefore, by performing this conduct, wisdom will not be obstructed. Alternatively, the words beginning with "Delighting in singing songs" demonstrate the purity of song and dance. Regarding the passage beginning with "Homa and sacrificial offerings," it demonstrates the qualities of a yogi who has attained the warmth that transcends the world. Through the power of sharp insight and meditative absorption, everything is possible. For that reason, the yogi who transcends the world is shown to be greater than the worldly yogi. Therefore: "Liberated from the samaya vows."
Possessing authentic yoga, one should engage in the conduct of yoga. This concludes the commentary on the sixth chapter of the Hevajra Tantra composed by Padmāṅkura.
"Symbol" (cihna) is the language of the outcastes (caṇḍāla). Alternatively, it means "designated." "Mudrā" refers to that by which the sign is first shown. "The mudrā of the response" (pratyuttara-mudrā) refers to that by which the sign is subsequently shown. By those words, this meaning is demonstrated: for whichever yogi the mind has become stable in meditative absorption (samādhi), it has become stable through the power of habituation to meritorious actions (puṇya-karma). To that yogi, the Buddhas and Bodhisattvas appear, teach the Dharma, and also display signs. In what form do they appear? In the form of yoginīs and so forth.
Alternatively, the phrase "the garland is shown" indicates the direct meeting of the male and female yogis. The phrase "having completely cast the garland" indicates the sign. "External" refers to that which is not the domain of those without the samaya. "Assembly" refers to the gathering of the yoginīs. If one asks what the gathering of the yoginīs does, they cast a flower garland upon the yogi who possesses meritorious actions.
Then, having summoned the yogin, one causes him to repeat: "Abide in our samaya." The yogin also repeats: "Whatever the yoginīs have spoken, all that must be done." This means: "At all times, I shall do whatever the yoginīs command." For the sake of the yogin who delights in external locations, the twelve seats and so forth are shown. If one asks by which words the twelve are shown, they are indicated by the terms "seat" (pīṭha) and "near-seat" (upapīṭha), and so on. The primary locations of the buddhas and bodhisattvas shall now be explained. The twelve bhūmis are as follows: the bhūmi of engagement through aspiration, with the thought "I shall bring all sentient beings to buddhahood"; the first bhūmi, Pramuditā (The Joyous); the second bhūmi, Vimalā (The Stainless); the third bhūmi, Prabhākarī (The Luminous); the fourth bhūmi, Arciṣmatī (The Radiant); the fifth bhūmi, Sudurjayā (The Difficult to Conquer); the sixth bhūmi, Abhimukhī (The Facing); the seventh bhūmi, Dūraṅgamā (The Far-Reaching); the eighth bhūmi, Acalā (The Immovable); the ninth bhūmi, Sādhumatī (The Excellent Intelligence); the tenth bhūmi, Dharmameghā (The Cloud of Dharma); the eleventh, Samantabhadrī bhūmi; and the twelfth. These involve the arising of meditative absorption (samādhi), the cultivation of dhāraṇīs, the knowledge of phenomena (dharma), the knowledge of meaning (artha), the knowledge of the Prakrit language, and the knowledge of answering others' questions without the need for reflection. The practice of these is called the bhūmi of engagement through aspiration, with the thought "I shall bring all sentient beings to buddhahood."
Previously, because one did not know suchness, and later, because one knows suchness, one experiences joy; therefore, the first bhūmi is called "The Joyous" (Pramuditā). On that bhūmi, one acts for the benefit of others just as one acts for one's own benefit. Furthermore, the perfection of generosity (dāna-pāramitā) increases. On that bhūmi, once the bodhisattva has understood suchness, they are unable to tolerate even the slightest arising of the side of non-virtue; thus, they must remain there. Once they are able to tolerate it, they enter the second bhūmi, "The Stainless" (Vimalā). Having entered it, they become free from all the faults of sentient beings. The perfection of discipline (śīla-pāramitā) also increases. Because it is free from the stains of non-discipline, the second bhūmi is called "The Stainless." A bodhisattva dwelling on that bhūmi must remain there until they have attained mundane absorptions (samādhi) and are able to retain the meaning of what they have heard. Having entered that bhūmi, they act for the benefit of others and endure suffering. Therefore, the perfection of patience (kṣānti-pāramitā) increases. Because they illuminate immeasurable world-systems with light through the power of absorption, the third bhūmi is called "The Luminous" (Prabhākarī). A bodhisattva dwelling on that bhūmi must remain on the aforementioned bhūmi until, having attained mundane absorptions, they are able to teach the cycle of the factors of awakening (bodhipakṣa-dharma) to the assembly and are able to abandon all forms of stinginess.
When one becomes capable, one should enter the fourth bhūmi, the Luminous. There, the bodhisattva dwelling on that level does not abandon the factors of awakening (bodhipakṣa-dharma) in order to constantly eliminate the conceptual constructions of the mind. Their perfection of diligence (vīrya-pāramitā) will flourish. Because they possess the power to burn away the trees of the afflictions (kleśa) and because the factors of awakening emit light, it is called the Luminous. The bodhisattva dwelling there should remain on that aforementioned level until they have meditated upon the four noble truths (āryasatya), until their mind has become irreversible from saṃsāra, and until they have meditated upon the factors of awakening together with skillful means (upāya). When they are capable of that, they should enter the fifth bhūmi.
The bodhisattva dwelling there meditates upon the factors of awakening together with skillful means; because they do not abandon them even if it becomes extremely painful, and because they cannot be conquered by any of the Māras, the fifth bhūmi is called the Difficult to Conquer (sudurjaya). The bodhisattva dwelling there, by constantly abiding in meditation, will cause the perfection of concentration (dhyāna-pāramitā) to flourish. The bodhisattva should remain on that level until they have abandoned negative habitual tendencies (vāsanā) and found the cause for positive habitual tendencies. When that is found, they should enter the sixth bhūmi, the Manifest (abhimukhī).
A bodhisattva dwelling on that [level] cultivates the constant meditation on the arising of things from the assembly of causes and conditions; therefore, the perfection of wisdom (prajñāpāramitā) becomes fully developed. Because all the dharmas of all the Tathāgatas have become manifest, the sixth bhūmi is called "The Manifest" (Abhimukhī). One should remain on that level until the causes of all dharmas are known. Once they are known, one should enter the seventh bhūmi, "The Far-Reaching" (Dūraṃgamā).
A bodhisattva dwelling on that [level] knows all causes and, because they do not abandon them, the perfection of skillful means (upāyapāramitā) becomes fully developed. Because one has entered the path of skillful means and has gone far, the seventh bhūmi is called "The Far-Reaching." One should remain there until one finds the ability to benefit sentient beings without depending on causes. Once that is found, one should enter the eighth bhūmi, "The Unshakable" (Acalā).
A bodhisattva dwelling on that [level] finds the entire equipment of merit (puṇyasaṃbhāra) without effort and benefits all sentient beings without affliction; therefore, the perfection of aspiration (praṇidhānapāramitā) becomes fully developed. Because there is no dependence on causes, no effort, and no wavering, the eighth bhūmi is called "The Unshakable." A bodhisattva dwelling on that [level] should remain in the state just described until they are able to teach the Dharma individually in the prakṛta language of the Tathāgatas and so forth. Once they are able to teach, they should enter the ninth bhūmi, "The Excellent Intelligence" (Sādhumatī).
The bodhisattva dwelling on that level, because of the great power of their insight, will cause the perfection of power to flourish. Because they are able to teach the Dharma through the gateway of all paths, and because they are without conditions and have attained the superior, it is called the ninth level, "Excellent Intelligence." The bodhisattva dwelling on that level remains there until they are able to emanate many buddha-fields of the Tathāgatas, unable to emanate a vast retinue, unable to emanate immeasurable emanations and so forth, and unable to ripen the equipment of merit of sentient beings. When they become capable, they shall enter the tenth level, the Cloud of Dharma. The bodhisattva dwelling on that level, because they emanate, ripen sentient beings, and bestow the pervasion of wisdom upon sentient beings, will cause the perfection of wisdom to flourish. Because they cause the rain of Dharma to fall upon the immeasurable realms of sentient beings from the cloud of the proclaimed Dharma, the tenth level is called the Cloud of Dharma. The bodhisattva dwelling on that level remains on that level until they are unimpeded in the dhāraṇīs and until their wisdom cannot be obscured by others. When they become incapable [of such obscuration], they shall enter the eleventh level, the Buddha level of Samantabhadra. Even a Tathāgata cannot describe even a single portion of the qualities of that level, so what need is there to mention its complete qualities?
That level is called the "place of assembly" for the buddhas and bodhisattvas. It is taught to be eternally abiding. The "Lord of the Ten Levels" is Vajrasattva. The "Protector" is the form of Heruka. "Not otherwise" means it is not indicated by external places such as Jālandhara and so forth. The "sun of assembly" for the yoginīs shall now be explained; therefore, it says, "In the direction of the hungry ghosts." This means the waning phase of the moon. Alternatively, it is called the "secret direction." Why is it called the "secret direction"? Because it is not the sphere of experience for hearers and the like. "Fourteenth" refers to the level of the Tathāgatas. "Eighth" refers to the eighth level, the Immovable. Now, the food to be consumed in that assembly shall be explained: "Victory banner" refers to a great corpse hanging from a tree. "Struck by a weapon" means killed by being struck with a sword or similar instrument. "Seven-fold cycle" refers to one who has been born as a human for seven successive births and then dies naturally; that is called "seven-fold cycle." Regarding the phrase "By generating earnest compassion," and so forth: this refers to those who cause harm to the Three Jewels and so forth, and those who violate their samaya. Toward them, one should generate great compassion and liberate their consciousness to the world-realm of Sukhāvatī or any other suitable excellent place. Having killed [the victim] through the sequence of "opening the joined mouths" and so forth, [one should perform the rite].
One should consume [the meat] through the sequence of making it blaze and warm, and so forth. Regarding the phrase "To whichever beings..." and so on, those sentient beings who were previously liberated into the blissful realm of Sukhāvatī will, upon hearing the Dharma, exclaim, "Such-and-such a person has shown me kindness!" Thus, they will come under the power of the yogi. That statement indicates the meaning. Furthermore, it teaches the three types of food to be consumed by the yogi: those killed by others, those who died naturally, and those killed by oneself with a virtuous intention.
The commentary on the seventh chapter of the Hevajra Tantra composed by Padmāṅkuravajra is complete.
Regarding the phrase "The element of space" and so forth, the vajra ground, the vajra fence, and the vajra canopy were previously taught. In the center of that, one should visualize the protection wheel (rakṣācakra). If one asks how it should be visualized: one should visualize a ten-spoked wheel, yellow in color, revolving. That statement indicates the wheel. Regarding the phrase "As previously appropriate" and so forth, upon that wheel, the deities such as Yamāntaka and the others should be arranged starting from the eastern direction, according to their respective births.
On the eastern spoke is Yamāntaka, black in color, with a white face on the right and a red face on the left. In his two right hands, he holds a vajra hammer and, in the last, a sword. In his two left hands, he holds a jewel and, in the last, a lotus. On the southern spoke is Prajñāntaka, white in body color, with a blue face on the right and a red face on the left.
In the two right hands are a white staff and a sword; in the two left hands are a jewel and a lotus. On the western spoke is Padmāntaka, red in color, with a blue right face and a white left face. In the two right hands are a lotus and a sword; in the two left hands are a jewel and a wheel. On the northern spoke is Vighnāntaka, black in color, with a white right face and a red left face. In the two right hands are a vajra and a sword; in the two left hands are a jewel and a lotus. In the southeast is the great wrathful deity Ṭakkirāja, possessing a graceful manner, blue in color, with a white right face and a red left face. In the two right hands are an iron hook and a sword; in the two left hands are a jewel and a lotus. In the southwest is Nīladaṇḍa; with the exception of the blue staff as his hand implement, the remaining attributes are the same as those of Yamāntaka. In the northwest is Mahābala; with the exception of the trident as his hand implement, the remaining attributes are the same as those of Yamāntaka. With the exception of Ṭakkirāja, these deities have short bodies with large, protruding bellies, are adorned with snakes, possess terrifying forms, have curled tongues, and laugh with bared fangs. Their orange-red hair swirls upward, and they have orange-red mustaches. In the northeast is Acala, with the exception of the vajra as his hand implement and his orange-red eyes, the rest is the same as Ṭakkirāja. Above is the universal monarch Uṣṇīṣacakravartin, yellow in color, with a blue right face and a white left face.
In the two right hands are a yellow wheel and a sword; in the two left hands are a jewel and a lotus. In the lower direction, with the exception of the hand symbol of Sumbha, the others are explained as being consistent with Ṭakkirāja. All the wrathful deities embrace their consorts with their first hands. The center of that wheel is called the space element (ākāśadhātu). What is called bhaga is the source of phenomena (dharmodaya). One should visualize that in the manner just described. If one asks what that source of phenomena is like: it is triangular, white in color, and its narrow opening faces downward. "In the proper order" means sequentially. The sequence consists of the great maṇḍalas of earth, water, fire, and wind. In the center of that, one should visualize a wheel. If one asks what the meaning of "visualizing a wheel" is, it means transforming Vairocana and generating the celestial palace (vimāna). "The second stage" refers to the celestial palace possessing two stages. "The essence becomes one" means that the first stage is the pericarp of the lotus in the center of the celestial palace. "Regarding the triangle, nothing else is taught" means that the second stage is the extent of the essence of the celestial palace situated within the source of phenomena, excluding the pericarp. "The wheel" means that the deities are to be meditated upon. "In its center" means in the center of the celestial palace.
Regarding the phrase "the corpse should be visualized," one should visualize the great corpse as the seat for the fifteen deities. If one asks what is to be visualized: the pericarp, the eight petals, and the four gates; and specifically, the tip of the eastern lotus petal and the tip of the western lotus petal should be visualized. Regarding the phrase "upon that," it means upon the seat located above the principal abode. Regarding the phrase "becoming the moon," one should visualize the moon arising from the melting of the vowels, such as A and so forth. Then, regarding the phrase "the sun suppresses it without exception," one should visualize the sun maṇḍala arising from the melting of the consonants, such as Ka and so forth. Regarding the phrase "the seed-syllables upon that," these are Aṃ and Hūṃ. From the transformation of all these, one should visualize Vajrasattva. If one asks what Vajrasattva is like: "The faces and hand-symbols are like the Son," this is explained in accordance with the form of the resultant [deity]. If one asks, "If the faces and so forth are the same as the form of the resultant deity, what is the distinction?" the distinction shall be shown. Therefore, it says: "Like the color of a moonstone." By that statement, this distinction is shown: the seat of the causal form is the moon maṇḍala; his body is like the color of the moon; and his rays of light are also shown to be like the rays of the moon. The resultant form, however, possesses the sun seat and the rays of the sun. Regarding the phrase "the body arisen from the syllables" and so forth, "arisen from the syllables" refers to the body of Vajrasattva.
At the time of union with that body, one should not contemplate the hūṃ and phaṭ that cause the bodhicitta to be arrested. To show that one should not contemplate those, it says: "The union of the moon and sun without duality." This refers to the meeting of the bodhicitta and the self-arisen flower. The phrase "Gaurī and the others" indicates the emanation from what was just explained. If one asks who Gaurī and the others are, they are the deities of the maṇḍala of the eight-faced [deity] and so forth. To explain that meaning in detail, it says: "By the nature of method and insight," and so forth. The union of method and insight is called "the differentiation of the moon and sun." Regarding the phrase "their respective body colors should be differentiated," one should understand their individual distinctions in relation to the central principal deity. By the words "Gaurī and the others," one should understand that they are the results arising as the likeness of Nairātmyā and the rest. In order to attain the ripened fruit (vipākaphala), the sense bases (āyatana) such as the eyes must be blessed. Therefore, it says: "First, one should contemplate the black," and so forth. Alternatively, by the phrase "likewise, the limit of detachment," the blessing of the four wheels and the fruit of human effort (puruṣakāraphala) are shown. To abandon all errors and to generate the non-erroneous, the generation stage (utpattikrama) is explained.
What is the generation stage like? It is stated: "Just as the generation stage." This is taught as the engagement with the entities of cause and effect on the conventional level. "Likewise, the completion stage" refers to that which abides as perfected and established by nature. "The joy of nature at the end of all" means that the single non-conceptual wisdom alone is the cause, and there is no dependence on others. That is called the "joy of nature." "The joy of supreme bliss is taught as becoming" means that the wisdom accompanied by passion is called the "joy of supreme bliss." That is taught as "becoming." The wisdom free from passion, like an extinguished lamp, is nirvāṇa; it is called "transcending all passion." Abiding in equanimity is called "mere intermediate joy." That which is free from these three is "the nature of these abandoned." This teaches the joy of nature. If the joy of nature is the state free from those three, then saṃsāra and nirvāṇa are equanimity. If it is appropriate to express that by other terms after abandoning those three, why is the joy of nature taught in relation to those three? In response to that, it is stated: "The nature cannot be shown by anything else; nowhere else is it found." This means it is not by anything other than the terms such as "saṃsāra" and so forth. The nature is not found from anything other than saṃsāra and so forth.
Why is it that it is not obtained from another? Non-virtue is saṃsāra, and that is not separate from consciousness. In consciousness, the past and the future do not exist; it exists only as the nature of an extremely subtle moment. Therefore, what is it that wanders? What is that which is called "saṃsāra"? What is the action of saṃsāra? That does not exist; therefore, it is taught that saṃsāra does not exist. Consequently, nirvāṇa also does not exist. Since those two do not exist, a middle state is also not apprehended. Therefore, the understanding of the nature of saṃsāra and so forth is called "joyful nature." For that reason, it is taught that it cannot be expressed by other words and is not obtained from another.
If one asks, "How is such wisdom understood?" for that reason it is said: "Through honoring the guru and attending to them," and so forth. By the power of habituating oneself to meritorious actions, the mind becomes excellent, and one will meet a genuine guru who shows the path. Through the power of habituating to that, one will understand it for oneself. In the moment that wisdom free from obscurations arises, all aspects will be understood. Therefore, all aspects are one. Consequently, it is taught that everything arises from the joyful nature. Such wisdom arises through constant habituation. To facilitate that understanding, these words are taught: "The yogi who has contemplated in this way," and so forth. "The channels, trees, vibhītaka [myrobalan], and so forth..."
The phrase "and so forth" refers to the aspects of consciousness, and not to anything else. If all aspects do not exist apart from consciousness, why would external objects not be known? In response to that, it is because they have been conceptualized as external for immeasurable time that they are not understood. A yogi who possesses the habituation to the taste of equality will accomplish all enlightened activities. If one asks how they are accomplished, these words are taught for that purpose: "Through conceptualization, action arises." This means that for a yogi abiding in the absorption of natural joy, all enlightened activities will be accomplished exactly as they have been conceptualized for the sake of sentient beings. In this context, "action" refers to enlightened activities such as pacification and so forth. All aspects, all conceptualizations, and all actions—all of these will be accomplished by that yogi just described. Therefore, these words are taught: "One's own gathering is performed by oneself," and so forth. "Wisdom arisen from the source of phenomena" refers to the wisdom born from the union of the vajra and the lotus. "Endowed with method" means being possessed of the deity yoga. This teaches the cause for the arising of wisdom. Furthermore, the causes for the arising of wisdom are movement, not discarding the camphor, and the power of meditation. If one asks what kind of wisdom arises by the power of these, it is that which is free from all conceptual elaborations.
Free from the two aspects of the past and the future, it is self-knowing, cannot be expressed to others in words, and is capable of directly perceiving all objects. It is non-material and omniscient; it is the wisdom of the past, future, and present. It is the nature just described.
This concludes the commentary on the eighth chapter of the Hevajra Tantra composed by Padmāṅkuravajra.
Regarding the "six faculties," these are the eye faculty and so forth. Regarding the "five aggregates," these are the aggregate of form and so forth. Among them, the aggregate of form consists of the faculties, the five objects, and the previously mentioned forms.
Regarding the phrase "the two aspects" and so forth, the aggregate of form is defined as the four great elements, the supports of the eye faculty and so forth, and forms of the past and so forth. The aggregate of feeling consists of pleasure, suffering, and equanimity. Furthermore, the eighteen feelings arising from the contact of the eye and so forth, as well as the immeasurable feelings of the past and so forth, are called the aggregate of feeling.
Regarding "perception," perception is the grasping of signs through the assembly of causes and conditions. Its causes are the immeasurable objects such as form. These are also categorized as small, great, and immeasurable. Furthermore, perceptions of the past, present, and future are called the aggregate of perception.
Regarding the "aggregate of formations," these are whatever arises from the mind. Among them, "mental factors" include faith and so forth.
Desire and so forth; these arise in dependence upon the eye faculty and the others. All of these are called the aggregate of formations (saṃskāra-skandha). What is called the aggregate of consciousness (vijñāna-skandha) consists of the six, such as eye-consciousness and the rest. These are also virtuous, non-virtuous, specified, or unspecified. They are further categorized as small, medium, or great. These are called the aggregate of consciousness. There are the six internal bases and the six external objects. Their purity is taught as being free from subject and object. This is taught by the passage beginning, "To the aggregate of form, Vajrī..." Having taught the purity of the deities, the purity of the central principal deity with eight faces will now be taught. To teach that: "The hands are the purities of emptiness." Regarding this, there are: internal emptiness, external emptiness, internal-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, absolute emptiness, the emptiness of that which is 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, the emptiness of essence, and so forth. Among these, "internal emptiness" refers to the eye faculty and the others. "External emptiness" refers to the objects of the eye, such as form and so forth.
The mind that thinks, "Those two are empty," is also empty; therefore, it is called "internal and external emptiness." The so-called "emptiness of emptiness" is the mind that thinks, "All phenomena are emptiness," and since that mind is also emptiness, it is called "emptiness of emptiness." The emptiness of the eastern direction and so forth is called "great emptiness." The so-called "emptiness of the ultimate" is that even nirvāṇa is empty; therefore, it is called "emptiness of the ultimate." The so-called "emptiness of the conditioned" refers to the desire realm, the form realm, and the formless realm; these are called "emptiness of the conditioned." The so-called "emptiness of the unconditioned" refers to that which is without birth, abiding, or cessation; this is called "emptiness of the unconditioned." The so-called "emptiness of the absolute" refers to the emptiness of the two views of eternalism and nihilism; this is called "emptiness of the absolute." The so-called "emptiness of that which is without beginning or end" refers to the absence of coming and going; that is called "emptiness of that which is without beginning or end." The so-called "emptiness of the non-rejectable" is called "emptiness of the non-rejectable" because there is nothing to be rejected. The so-called "emptiness of nature" is called "emptiness of nature" because the nature of all phenomena is not created by anything. The so-called "emptiness of all phenomena" is the emptiness of both the conditioned and the unconditioned; this is called "emptiness of all phenomena."
The so-called "emptiness of self-characteristic" refers to the fact that all phenomena are empty of their own respective characteristics; thus, it is called the emptiness of self-characteristic. The so-called "emptiness of the unapprehendable" refers to the non-apprehension of phenomena of the three times; thus, it is called the emptiness of the unapprehendable. The so-called "emptiness of intrinsic nature" refers to the fact that those things produced from causes and conditions do not exist ultimately; thus, it is called the emptiness of intrinsic nature. Their purification is represented by the sixteen arms. Regarding the phrase "all feet are the purity of Māra," this means the subduing of the Māra of the afflictions and so forth. If one asks how they subdue them, it is by the power of insight. That insight is fourfold: the emptiness of things, the emptiness of non-things, the emptiness of nature, and the emptiness of other-nature. Among these, the "emptiness of things" is the emptiness of things by their own nature. The "emptiness of non-things" is the emptiness of non-things. The "emptiness of nature" is the emptiness of nature. The "emptiness of other-nature" is the emptiness of other-nature itself; thus, it is called the emptiness of other-nature. Their purification is shown by the four feet. Regarding the phrase "the faces of the eight liberations," these are: the liberation of one possessing form beholding forms, and the liberation of the beautiful, which is to abide having personally realized it with the body after training in the conduct of renunciation.
Abiding in the sense base of infinite consciousness, abiding in the thought "space is infinite," abiding in the sense base of nothingness, abiding in the sense base of neither perception nor non-perception, and the meditative absorption of cessation. Their purification is the eight faces. Regarding the phrase "the three eyes of the Vajra-holder," the three eyes are the purification of body, speech, and mind. Regarding the phrase "by whatever the world is bound," the consciousness bound by the darkness of various conceptual constructions will be liberated by the very light of that consciousness itself.
This concludes the commentary on the ninth chapter of the Hevajra Tantra composed by Padmāṅkura. Regarding the phrase "in the house of the Bodhisattva," this refers to the charnel ground. Alternatively, regarding the phrase "whatever falls there," it means that through the causes of method and insight, one will attain accomplishment. In that regard, the family is not a valid [criterion]. Regarding the phrase "the face-veil of the mudrā," this should be explained during the occasion of teaching the four empowerments. The nature of natural joy has already been taught in the chapter concerning the gathering of the great yoginīs. Here, it is taught for the sake of the disciple's understanding; therefore, it does not constitute the fault of redundancy.
Regarding the phrase "or else, all are abandoned," and so forth, attachment and the absence of attachment are imputed by erroneous conceptual constructions. When those conceptual constructions cease, that [attachment] also ceases.
When those two have ceased, the intermediate is also not apprehended. Therefore, by those three, the natural joy is abandoned. Alternatively, the nature just explained should be understood. If one asks how it is to be understood: it is to be understood by oneself as being free from all conceptual proliferation, yet it cannot be expressed to others. Apart from abandoning that, the natural joy is not found elsewhere. Therefore, the natural joy is the essence of the three joys. Regarding the phrase "in the bliss of the supreme play," this refers to the non-conceptual absorption. By attaining that, one becomes free from the conceptualizations of the apprehended object and so forth. Regarding the phrase "the two natures," the natural joy is called "two" by way of the division into method and insight. The "nature" is the perfectly awakened Buddha. "Emptiness" refers to the non-apprehension of all phenomena. "Compassion" refers to the liberation of all sentient beings from saṃsāra. Furthermore, that nature which effects liberation through apprehension is called "compassion." If one asks how emptiness, which is without apprehension, and compassion, which is with apprehension, can be one, there is no fault in this. That absorption which is accompanied by emptiness is called "emptiness." That is the nature of appearance. Compassion is the nature of the eye of insight. Therefore, once appearance has arisen within the absorption, if one looks with the eye of compassion, one will understand by way of which sentient beings are to be liberated, and thus act for the benefit of sentient beings.
Therefore, emptiness and compassion are not contradictory; rather, the two become qualities for one another. This concludes the commentary on the tenth chapter of the Hevajra Tantra composed by Padmāṅkuravajra.
Regarding the phrase "the empowerment of the gaze abiding on the left": one should gaze toward the left with both pupils. That is called the "gaze of subjugation." In that same sequence, by gazing toward the right, one performs the "gaze of summoning." That is called the "gaze of summoning." Regarding the phrase "the two pupils also upward," and so forth: there, one slightly moves the two pupils to the left and gazes slightly upward. That is called the "gaze of paralyzing." Regarding the phrase "between the bridge of the nose": one places the two pupils in the middle of the eyes and gazes at the tip of the nose. That is called the "gaze of slaying."
Regarding the phrase "this conceptualization should not be made": one should not entertain doubt. If one asks why one should not doubt, it is because it arises from valid cognition (pramāṇa). If one asks what is meant by "valid cognition," that which has become manifest through cultivation is called valid cognition. Therefore, it is said: "The miraculous power of the Buddha is inconceivable." In that context, "inconceivable" means being free from conceptual construction (vikalpa). If one asks what is meant by "free from conceptual construction," it refers to the immeasurable saṃsāra within the immeasurable world systems.
They display immeasurable miraculous powers, such as passing into nirvāṇa and so forth. If all of these are accomplished by the yogin, what need is there to mention that even the mere view will be accomplished? By the words, "There is no need for killing here," the samaya of what is to be protected is taught. By the words, "The first and the first ga," and so forth, the samaya of what is to be consumed is taught.
The commentary on the Vajra Essence, the King of the Fortune of Unsurpassed Awakening, from the Hevajra Tantra, composed by Padmāṅkuravajra, is hereby complete.
Regarding the words, "One should purify the reflected image in one's mind," this means that after generating an image such as a clay statue through the sequence of the five stages of manifest awakening, one should contemplate that very generation as melting. Having exhorted it, one should contemplate it arising. One should then contemplate the blessing of its sense bases and the wisdom-being (jñānasattva). These should be perfected through meditative absorption (samādhi). Then, one should contemplate the Tathāgatas conferring empowerment and the Lord of the Family adorning the crown.
Having contemplated these, one should pour the five medicinal substances of the essence, the five kinds of nectar (amṛta), and fragrant water into the vijaya vase and so forth. The opening should be adorned with branches such as the pālaśa, and the neck should be bound with clean cloth. One should also skillfully paint the hand symbols of the deity inside.
Then, having tied a garland of flowers to the vajra atop the victory vase and so forth, one should hold the end of the flower garland and offer the recitation. Furthermore, one should offer the mantras of one’s own yidam deity and so forth. Then, there are the five products of the cow, the five barks, the five fragrances, and sesame oil. Next, the ritual bathing is to be shown: with immeasurable songs and the sound of drums, one should perform the bathing upon a mirror [reflecting] the painted image and so forth. Then, the ransom offering (glud) is to be dispatched, followed by the summoning and so forth, the offering of robes and so forth; these should be offered in sequence with the mantras. Moreover, one should perform the offering of meditative absorption (samādhi), the praise, and the tasting of the nectar (amṛta).
The commentary on the first chapter of the Hevajra Tantra, the second part of the Kālacakra [or Hevajra] tantra, composed by Padmāṅkuravajra, is hereby complete. First, it was taught that one should practice constant familiarity. In all four modes of conduct, one should place that in the mind. Therefore, it is taught by the words: "One should not think of anything other than the moment." Previously, the purification of insight was taught for the sake of engaging in the conduct of yoga. Now, these words are taught for the sake of accomplishing the siddhi of Mahāmudrā: "Having obtained that very [state], the wide-eyed one," and so forth. Previously, the various aspects of natural joy were shown. Now, the single natural joy is the body of all aspects, and...
That very reality is the tathāgata. It is divided into five aspects, and when further expanded, it becomes an immeasurable number, as numerous as the sands of the Ganges. To facilitate an understanding of this meaning, it is taught by means of the passage beginning with "the single great joy" and so forth. This concludes the commentary on the second chapter of the Hevajra Tantra, titled the Kalpa, composed by Padmāṅkuravajra.
Because it rescues one from low birth and restrains one from the levels of the śrāvakas and so forth, it is called "vow" (saṃvara). If one asks where that vow resides, it is for that reason that it says: "It is firmly established in e-vaṃ." In this context, e-vaṃ refers to the source of phenomena (dharmodaya). The vow just explained is of the nature of great bliss (mahāsukha). Through its method, that [reality] is understood. "The joys arise from that" means that the joys previously taught are born from that. "By the division of moments" refers to the vimalā and so forth. These four should be correlated with the four empowerments: the master empowerment, the secret empowerment, the wisdom-knowledge empowerment, and the fourth empowerment.
In order for the disciple to first make a request to the master, these words should be spoken: "Just as the great, great awakening was bestowed upon the Buddha Vajrabodhi, now, for the sake of protection, bestow the awakening-vajra upon me." Then, one should visualize the Buddhas, Locanā and the others, holding vases and conferring the empowerment.
Following that, the verses should be recited. The verses are as follows:
"The empowerment is the great vajra,
To which the three realms prostrate.
Bestowed upon all the Buddhas,
It arises from the abode of the three secrets."
Having recited the verses in this way, one should take water consecrated with the mantra of Amṛtakuṇḍalī in a hand holding a vajra and sprinkle it while visualizing the disciple as a universal monarch. Then, having visualized a crown made of gold or other materials as the yidam deity, one should place the crown upon the disciple's head as previously instructed. Visualizing all the Tathāgatas in the sky, one should imagine them entering the crown in the form of the crown itself. In this manner, the crown empowerment should be conferred.
Then, holding the vajra, one should say:
"Today the empowerment is conferred upon you;
The Buddhas have conferred the vajra-holding empowerment.
This is the vajra of all the Buddhas;
Hold this vajra for the sake of accomplishment."
Then, holding the vajra, one should place it on the disciple's head, throat, and heart, and subsequently give it into the disciple's right hand. Then, the bell should be given into the left hand. The disciple, possessing both, should embrace them.
Then the verse should be recited: "Oṃ vajrādhipati tiṣṭha abhiṣiñcāmi tiṣṭha samaya vajras tvaṃ." Following that, holding the vajra and bell at the disciple's head, one should say: "Oṃ vajrasattva tvaṃ abhiṣiñcāmi vajranāma abhiṣekata."
"O, [Name]!"—thus the name empowerment is bestowed. Then, the samaya of the vajra, the samaya of the bell, and the samaya of the great mudrā—these three samayas are to be conferred. Then, the suchness of the maṇḍala is to be explained. Then, the prophecy is to be given. Then, the vajra going-forth is to be bestowed. Then, the encouragement is to be bestowed. These are called the master empowerment.
Having prepared a secluded place with a curtain and so forth, the disciple, possessing compassion and the like that are pleasing to their own mind, and endowed with the three absorptions, should offer themselves to the ācārya for the sake of the secret empowerment. Having made the offering, the disciple should recite the verses beginning with "Bodhivajra."
What does the guru do? He should stimulate the lotus, which is the nature of phenomena, and then focus the mind within the precious vajra. He should not cause it to move along the path of the space element. Reversing it from the lotus, he should clench it between the thumb and ring finger, ensuring it does not become an object of the disciple's vision, and then project it into the space within the lotus-like face. Then the disciple should say, "Aho sukhaṃ," and having drawn it in, the sambhogakāya should be generated.
Then, the nature of phenomena having arisen, the essence of the flower residing in one's own body should be taken and projected into the lotus-like mouth of the disciple. Furthermore, this is done without clothing. This is called the secret empowerment.
According to the view that asserts the nature of phenomena to be a single unity in the state of buddhahood, the empowerment of the wisdom of insight (prajñājñānābhiṣeka) should be bestowed. According to the view that does not assert a single nature, another emptiness should be bestowed. Then, in order to actualize the wisdom of hearing and understanding, the master should be exhorted with the previously taught verses of exhortation. Then the master, having placed emptiness in the student’s hand and holding it with his own hand, should recite this verse:
"This is your excellent consort;
The Buddhas have realized it, and you shall practice it.
Through the yoga of the maṇḍala stages,
Experience authentic bliss.
One does not attain buddhahood by other means.
The three worlds are pure by nature;
Therefore, do not abandon insight.
Do not abandon the three times in a single instant.
This is the unsurpassed,
Sacred initiation of all the Buddhas.
To abandon it or speak ill of it is explained as being foolish;
By doing so, one will not attain supreme siddhi."
Having spoken thus, it should be given. Then, having stripped away the garments by means of the emptiness just explained, the source of phenomena (dharmodaya) is shown. Remaining in a graceful posture, he says: "O, are you able to practice the samaya in this way? Are you able to practice the conduct of Vairocana and the others? Have faith in blood, bodhicitta, great meat, and the various emptinesses. Touch the bhaga and the lotus."
"By means of embracing and so forth, whatever is to be recited, all of that must be performed by you. O, by doing so, bliss will arise." The disciple then recites: "O Goddess, why do you say that I am unable? I shall consume the great fragrance, the urine, and so forth; I shall always have faith in the various emptinesses; I shall touch the bhaga and the lotuses."
Having spoken thus, the disciple recites the mantra of emptiness: "Aho! This lotus of mine is endowed with all forms of bliss. Whoever practices according to the oral instructions of the master, I abide before them. Practice just as it is recited; worship the perfect Buddhas and so forth. This king of great bliss resides here." Then, the mantra of emptiness should be recited: "Bhajas tvaṃ ho."
Furthermore, the disciple acts in this way: standing to the left of the flower, having understood through the master’s oral instructions the channel called Vajradhātvīśvarī, and then, when the lotus has fully blossomed, one should experience it just as a bee experiences the nectar of a flower. "As long as the yogi does not die, he shall not abandon the bodhicitta. All desires will be found within the mind. How can one always abide in the arising of joy? If the bodhicitta is abandoned, then the treasury of all accomplishments will not arise; consciousness and the aggregates will become faint, and perfect accomplishment will not be born."
In the space-element and the vajra yoga,
Through the contact of touch, it is exceedingly great;
By the arising of bliss, it brings the joy of Cakrasaṃvara.
One should understand Cakrasaṃvara as being free from attachment.
The precious [seal] presses upon the space of the lotus.
In that place, one assumes the vajra posture.
The mind should be known as the vajra.
Whatever wisdom arises at that time,
It cannot be described as "this is wisdom."
It is not attachment, nor is it free from attachment;
Even the term "middle" is not an object of apprehension.
By these, the empowerment of the wisdom of insight is shown.
The suchness of the empowerment of the wisdom of insight just explained is called the "precious empowerment."
That is to be known through the oral instructions of the master.
Just as the suchness of the empowerment is recited,
The disciple’s mind knows it perfectly by itself.
Through being perfectly liberated by the most profound vehicle,
The precious empowerment of words should be shown.
By these, the fourth empowerment is shown.
Those four should be correlated with the four moments.
The phrase "spoken by the Teacher" means "shown by the Guru."
The term "consort" (dhāraṇī) is emptiness.
"Great bliss" is precisely that just explained:
It is great bliss and the essence of natural joy.
"Until awakening is attained"
Means it pervades the perfectly awakened Buddha.
That is authentic wisdom.
"Abiding throughout the entire body"
Refers to the dharmakāya, the saṃbhogakāya, and the nirmāṇakāya.
It is the body of great bliss (mahāsukhakāya). It is that which abides therein. If one asks why great bliss is called a "body," it shall be explained: forms such as blue and so forth do not exist separately apart from consciousness. Therefore, they are the aspects of all-knowing awareness. Due to the power of error, they appear as distinct. For that reason, are pleasure and so forth not qualities? Or are they produced from causes other than consciousness? It is not so. If it were otherwise, one would not experience suffering and so forth through consciousness. Therefore, the aspects such as blue are not separate from pleasure; pleasure is also not separate from blue and so forth. Whatever is not separate from something is that very thing itself, just as, for example, the term "sāla tree" is used. That which is without activity is called a "thing" (bhāva). For that reason, it was previously taught: "Pleasure is black pleasure," and so forth. By that logic, great bliss is shown to be the natural body (svābhāvikakāya).
If one asks how the bodhicitta remains for as long as saṃsāra exists and performs the welfare of sentient beings, it is taught: "By means of the maṇḍala and other methods," and so forth. In that context, "maṇḍala" refers to the stages of the celestial mansion and so on. Having fully visualized the deity’s body, one should contemplate a yellow phaṭ in the space between one’s own vajra and the lotus of the consort of self-radiance; by that, the bodhicitta is made to remain firm.
By practicing in this way constantly, accomplishment (siddhi) will be attained. The aggregates (skandha), elements (dhātu), and sense bases (āyatana) are neither true nor false. Because they are neither one nor many, they are not true; because they are perceived directly, they are not false. For example, they are like the reflection of the moon in water. To demonstrate this, it is taught: "Likewise, it is neither false nor true," and so forth.
"One should not abandon sleep" means that if a yogi does not sleep, the body will become weak, and thus meditative absorption (samādhi) will not be achieved; therefore, one should sleep. "The wise should not recite mantras" means that one should not recite mantras with a mind thinking, "This is the ultimate." Meditative absorption should also be practiced in that same manner. "One should not perform ablutions or purification" and so forth teaches the abandonment of the eight worldly concerns.
"The sense faculties should also not be restricted" means that without purifying the objects, one will not be freed from the obscuration of the knowable (jñeyāvaraṇa); therefore, one should purify the objects and not restrict the sense faculties. Without being free from the mind of acceptance and rejection, one will not be freed from the obscuration of afflictions (kleśāvaraṇa). Therefore, it says: "One should not eat anything." The meaning of this is taught by: "The five nectars, molasses, and alcohol," and so forth. Previously, at the time of blessing the sense bases, the purity of color was taught.
Now, the goddesses who are the purities of hatred and so forth will be taught. This is shown by the passage beginning, "The eye is Mohavajrā." The phrase "one has violated the samaya" is taught to be equivalent to killing a Buddha or a bodhisattva.
The commentary on the third chapter, which is the sequential division of the Hevajra Tantra according to the terminology of the Padmāṅkuravajra, is hereby complete.
Regarding the term "song" (gīta), it refers to a vajra song. "Vajra" refers to the indivisibility of emptiness and compassion. That which makes this understood is called a "song." "Vajra" refers to the performance of deity yoga. If one asks why it is called "vajra," it is because it is accomplished from the five wisdoms (jñāna). Therefore, it is called a "vajra dance." By hearing the song and seeing the dance, one will obtain great merit. Through the power of that merit and by performing the deity absorption (samādhi), the yogi will experience great joy through singing and dancing. By the power of that, the goddesses who have faith in the Buddha will arrive. Yogis who have previously attained accomplishments (siddhi) will also arrive. The signs of their arrival should be understood as they appear within the tantra. The phrase "the arising of bodhicitta" refers to the nature of emptiness and compassion. Furthermore, in terms of cause and effect, there are thirty-two [aspects]. Regarding the phrase "maṇḍala" and so forth, one should visualize the celestial palace and so on.
One should contemplate the bodhicitta abiding, surrounded by the deities of the maṇḍala. The purity of all things is oneself, and the nature of all phenomena is the self. One should contemplate in this way. To demonstrate its meaning, it is taught by the words: "By the stage of self-consecration." "Ultimate" refers to acting for the benefit of sentient beings without conceptualization. "Conventional" refers to the bliss experienced by nature. The purity of these two is bliss and camphor. Previously, the mudrā was taught as belonging to the families of Vairocana and so forth; here, however, she is to be taught as the nature of the five wisdoms. Therefore, it is taught by the words: "That very [mudrā] is the mirror-like wisdom," and so forth. Regarding the words "Just as externally," and so forth: just as the external maṇḍala is, so too is one's own body. By whatever form of the Tathāgatas, such as Śākyamuni and others, the benefit of all sentient beings is accomplished simultaneously throughout the immeasurable realms of beings. By that form, the benefit of sentient beings is performed for as long as saṃsāra exists. That is called the nirmāṇakāya. Its meaning was spoken by the Tathāgata:
"The body by which various paintings [are made],
Which performs the benefit of all sentient beings,
Performing all purposes without interruption or substantiality—
Such a body is called the nirmāṇakāya."
From the four applications of mindfulness up to the noble eightfold path, and...
The four immeasurables, the eight liberations, the four concentrations of the form realm, the four formless attainments, and the attainment of cessation—these nine are called the causes of meditative absorption. The earth, water, fire, wind, blue, yellow, red, white, consciousness, and space—these are called the ten totalities (kṛtsnāyatana). Regarding the "internal form," this refers to blue, yellow, red, and white, which are known to be free from conceptual construction. Regarding the "external form," this refers to external form, internal form, the mixture of the two, and the aspect of form; these eight are called the abodes of wisdom. The meditative absorption that uproots the disturbances of afflictions in the minds of others is called the "disturbance-eliminating absorption." That which is free from the causes of cyclic existence, liberated from the bonds of saṃsāra, dispels doubt, and acts for the benefit of sentient beings with diligence for as long as saṃsāra exists is called "aspirational wisdom." The wisdom of the six clairvoyances, the four correct discernments, the abode, the apprehension, the mind, and the wisdom—these are called the four purities. Longevity, mind, requisites, karma, birth, resolve, aspiration, emanation, and wisdom—
Regarding those dharmas, they are called the ten masteries. The ten powers of a Tathāgata, the four qualities of expertise, the three ways of being beyond protection, and the three ways of remaining in equanimity—whether those who wish to hear the Dharma, those who do not wish to hear it, or those who are indifferent—and then teaching the Dharma while maintaining that equanimity, are called the three recollections. The certainty regarding the time for acting for the benefit of sentient beings is called "not deceiving sentient beings." The absence of even a trace of the seeds of the two obscurations is called "being free from the two obscurations." Having a kind heart toward all sentient beings is called "compassion." The eighteen qualities of a Tathāgata that cannot be stolen by others are as follows. All of these are called the dharmakāya.
To present the summary of their meaning:
The factors of awakening, the immeasurables,
The sequence of the eight liberations,
The nine bodies, and the meditative absorptions;
The spheres of totality,
The eight abodes of wisdom,
The wisdom that dispels disturbances,
The six aspirations, and the perfect wisdom;
The four purities in all aspects,
The masteries and the ten powers,
The four types of expertise, the three ways of being beyond protection,
The three recollections, non-deception,
Freedom from obscurations, great compassion for sentient beings,
And the eighteen qualities that cannot be stolen—
The summary of all these is:
"The omniscient dharmakāya."
Thus it is said. These are enjoyed by the bodhisattvas of the eighth bhūmi, or alternatively, by the sovereign bodhisattvas of the tenth bhūmi.
What is the nature of that which is to be enjoyed? It is the nature of the thirty-two major marks and the eighty minor marks, which is the state of the Sambhogakāya of the Great Vehicle. The Tathāgata has spoken of its meaning. How did he speak of it? "The thirty-two marks are likewise the self; it is the body called the Sambhogakāya, adorned with the rays of light of the eighty minor marks. It is the enjoyment of the Great Vehicle." That is what is called the Sambhogakāya. Its nature is the essence of the supramundane dharmadhātu, which is the wisdom of the four applications of mindfulness and so forth; it is without afflictions, free from adventitious stains, completely pure in all aspects, and empty by nature. The nature of that which is not found as a sign is unarisen; it is the realization or the attainment of supramundane wisdom. That which abides naturally without being created is called the Mahāsukhakāya. The Tathāgata has spoken of its meaning. How did he speak of it? "The purity of phenomena is attained; it is entirely without afflictions. The nature of the Tathāgata’s body is the nature of these." That is what is called the Mahāsukhakāya. As for the phrase "the cause is therefore," it means established by nature, or abiding after being established by nature. If all sentient beings are by nature Buddhas, then...
To desire to be a bodhisattva or to desire to become a buddha would be meaningless. When the yoginī heard the speech of the Tathāgata, a sublime realization arose and she fainted. If one asks by what words she was taught, it is taught by the passage beginning, "Then, in all the goddesses..." In order to rouse her from that faint, it is taught by the passage beginning, "Sentient beings are buddhas." In that regard, what is adventitious is one's own conceptual construction; it has not come from elsewhere. It is one's own mind that has been made stained. If one asks what is meant by "stain," it is the conceptualization of subject and object. By being free from that, the habitual tendencies are also uprooted from the root. Because the habitual tendencies are uprooted, all sentient beings are buddhas. One who understands it in this way will achieve accomplishment. Regarding the passage beginning with "outcaste" and so forth, these refer to the families, the six classes of beings, and the modes of birth. These are not fixed. Having performed the yoga of Heruka or the yoga of Nairātmyā, one should visualize from a blue yaṃ a wind maṇḍala, bow-shaped and marked with a banner. Above that, from a transformed red raṃ, a red triangular fire maṇḍala is formed. Above that, one should visualize either a raṃ or a vajra. Above that, from a transformed a, one should visualize a kapāla. Inside it are the foods, the five kinds of amṛta, and five bright lamps. Above that, one should visualize the seed syllables of the five Tathāgatas.
Above that, from the transformation of OṂ, upon a moon maṇḍala, one should visualize a vajra from the transformation of HŪṂ. Then, one should visualize that through the wind igniting the fire, everything melts into the essence of amṛta. Then, one should take the amṛta that has been previously prepared and pour it into the [new] amṛta. Following that, one should consecrate it with the mantra OṂ ĀḤ HŪṂ. Then, having emanated any of the goddesses such as Gaurī and so forth, one should invite the natural maṇḍala and visualize it in front. To that, one should offer arghaṃ and so forth. Then, one should cause them to dissolve. One should visualize a HŪṂ on the tongues of the central principal deity and the others, and imagine them becoming vajras. Then, one should taste the consecrated amṛta. Following that, the secret [locations] are the four intermediate directions, above, and below. In those locations, in successive order, are Śakra, Yama, Varuṇa, Vaiśravaṇa, Agni, Rākṣasa, Vāyu, the great god Mahādeva, the sun deity, the moon deity, Brahmā, the earth deity, and Vemacitrin. Having summoned them, one should visualize them in their respective places and offer arghaṃ and so forth. Then, one should recite the mantra beginning with OṂ INDA JAMA and so forth to please them. Then, one should perform the cleansing sprinkling and so forth as previously taught. When striking with the inner kīla, one should visualize them at the crown of the head, abiding in the protection wheel.
Visualize the wrathful deities with their lower bodies like ritual daggers (kīla) and their upper bodies in their own forms. One should then strike the previously visualized objects with the daggers in successive order, or alternatively, strike them with Amṛtakuṇḍalin.
The commentary on the fourth chapter of the Abridged Meaning of the Hevajra Tantra, titled The Sealing of the Lotus Sprout Vajra, is hereby completed.
Regarding the phrase "in the direction of Śakra," this refers to the eastern direction. The phrase "at the eastern gate" and so forth refers to those residing on the lotus petals of the eastern gate. In that sequence, there are Gaurī, Caurī, Vetālī, and Ghasmarī. These should be visualized on the lotus petals of the gates.
If one asks, "How can an immeasurable number arise from a single seed-syllable?" the answer is that they become numerous through the distinctions of their purity. For example, a single wrathful deity is both the lord of the wheel and the gatekeeper, and also resides in the protection wheel. Thus, he is seen in three locations. Likewise, Gaurī and the others become the gatekeepers and so forth. Through the distinctions of their purity, their colors should also be understood. Regarding that meaning, the Tathāgata speaks: the eight hand-symbols should be drawn according to the distinctions of the body colors of the deities of the reflected-image maṇḍala. Having seen their purpose, some become eight, some become thirteen, and some also become fifteen.
For example, although they are called the "ten wrathful ones" by name, when the necessity is seen, they also become fourteen. Therefore, there is no fault. As for the "victory vase," because it is the principal one, it is called the "victory vase." It should be understood as the lord of the maṇḍala. Furthermore, the eight vases of the eight goddesses should be understood. In order to expel obstructing spirits (vighna) from the direction of the gates, one vase should be visualized, making ten in total. This is the reasoning of the tantra. It is taught that one should not have fewer than ten.
As for "enjoyment" (saṃbhoga), it is called "enjoyment" at the time of experiencing the bodhicitta. Its meaning is that one should restrain the breath of the nose and the breath of the mouth and draw it downward. Alternatively, "enjoyment" refers to the time when one directly realizes the non-dual absorption (samādhi) for oneself; at that time, one should not engage in external or internal conceptualizations (kalpa). Then, "then" refers to the cessation of the two types of conceptualization.
"Just as the daughter of the pure one arises there," means that by expressing the single sphere of the mind's activity, the wisdom (jñāna) endowed with the power to act for the benefit of sentient beings until the end of saṃsāra will arise—a bliss free from afflictions (kleśa).
This completes the commentary on the fifth chapter of the Hevajra Tantra, the "Chapter on the Manifestation of the Stages," composed by Padmāṅkuravajra. He teaches the unsurpassed Dharma.
Therefore, this king of tantras was spoken. Consequently, the practice of a painted image (citrasādhana) is not logical. Its explanation in other tantras was spoken for the sake of those who are devoted to external forms. Regarding its meaning: "For the sake of those devoted to the external, painted images and so forth were taught." In response to that, yogins abiding in other tantras, being devoted to the external, see painted images move and so forth, and say, "My accomplishments (siddhi) are near." However, a yogin abiding in this [tantra], if they paint a painted image exactly as the Tathāgata has taught, will not become confused regarding the face, hands, and so forth of the [deity]. By seeing that, the yoga will also become familiarized. The Tathāgatas will also grant their blessings. In that way, the accomplishment of Mahāmudrā will be attained. Therefore, it does not become a fault of the practice of the painted form. Nor will there be external conceptualization. The commentary on the sixth chapter, the section on the forms of the Hevajra Tantra, composed by Padmāṅkuravajra, is complete. Twelve finger-widths were taught in order to conceal [the secret parts] within the hands and so forth. Here, all phenomena (dharma) have been taught in brief. Wisdom (jñāna) is not of the nature of conceptual elaboration (prapañca). Sentient beings who abide in conceptual elaboration will not understand that which is superior.
Therefore, sentient beings who abide in conceptual elaboration, not having seen the volumes, say, "This is not the word of the Tathāgata." Furthermore, a person without the samaya who disparages the words that cause one to understand the authentic dharma will be reborn in hell. If a yogi teaches the precious words of the Tathāgata to one without samaya, their samaya will be impaired; therefore, they will not attain the accomplishment of mahāmudrā. The meaning of this is shown by the passage beginning, "In this life, there is no accomplishment."
Regarding the "maṇḍala of the assembly," it refers to the infinite number of disciples headed by the guru. "Accomplishing all desired aims" means that the yogi will attain both common and uncommon accomplishments. By this, it is shown that one possesses the power to teach those abiding in the three vehicles according to their wishes. One should visualize the ācārya as being like the principal deity in the center of the maṇḍala and offer them a seat in the center. One should visualize the disciples as being like the deities of the maṇḍala and offer them seats. Then, having blessed the food, vegetables, and so forth as nectar, one should abide in the absorption (samādhi) of the deity oneself. Visualizing the syllable HŪṂ on the tongues of everyone, one should imagine that through its transformation, the tongues become the essence of the vajra. Having done so, one should partake of the food, drink, and so forth. By constantly familiarizing oneself with this, one will always see the maṇḍala within the mind.
By seeing in that way constantly, the vajra-like absorption (vajropamasamādhi) will arise. Once that has arisen, one will possess the power to destroy mountain-like obscurations such as the afflictions (kleśa). Then, one will be free from the two obscurations. Being free from those, one will possess the power to act for the benefit of the immeasurable realms of sentient beings, which is the nature of the three bodies (trikāya), the unsurpassed essence, the unobscured, the uninterrupted, and the nature of great bliss. In that way, awakening will be attained. Therefore, performing the absorption while eating and so forth is merely a sign; it is taught that one should perform the absorption at all times. That itself is what is to be accomplished, whereas eating and so forth are not what is to be accomplished. The meaning of this is taught by such passages as: "The form of Hevajra is the self in the very center."
This concludes the commentary on the seventh chapter, the section on the method of eating, from the Hevajra Tantra composed by Padmākaramati.
A yogi who possesses the equipment of merit (puṇyasaṃbhāra) and the power of absorption will bring a bodhisattva under his control. That bodhisattva will come having assumed the form of a woman; she is called the "Great Seal" (mahāmudrā). Alternatively, a bodhisattva dwelling on the lower stages may be born as a woman due to the specific causes of their past actions; she is also called the "Great Seal." In order to demonstrate its characteristics:
Alternatively, it is taught by the passage beginning, "Neither long nor short," and so forth. Regarding the statement, "First, grant the vows of the one-day fast (upavāsa)," this is merely an indication of its characteristics. The abandonment of killing, taking what is not given, unchaste conduct, lying, and the consumption of fermented and distilled liquors is called the "layman's vow" (upāsaka-saṃvara).
To those [five], one adds: the use of perfumes, flower garlands, and ointments; singing, dancing, and instrumental music; high and large beds or seats; and eating at improper times. By adding these to the aforementioned, they become eight. These eight are called the "vows of the one-day fast." By adding to those the prohibition against handling gold and silver, they are called the "ten precepts of the novice monk" (śrāmaṇera-śīla). In such a sequence, one should understand that the non-virtuous actions of body, speech, and mind are abandoned, as just explained. This is the meaning spoken by the Tathāgata.
How was it spoken? It was said: "Five, eight, and ten are to be abandoned." By abandoning these, one becomes a layman, one who observes the one-day fast, a novice monk, and so forth. This meaning is shown by the statement, "Following that, the ten trainings." Then, the passage beginning with "Then, the Vaibhāṣika is taught" and so forth, demonstrates the awakening of the hearers (śrāvaka) and the awakening of the solitary buddhas (pratyekabuddha). How is that which was heard to be taught? The aggregates of form and so forth are called "time." Why are they called "time"? [Because]...
Furthermore, this is because it is the nature of the four [truths], such as the past and so forth. In that regard, it is called "suffering." If one asks why it is called "suffering," it is because it is the nature of suffering. Moreover, it is emptiness and selflessness. By those terms, the five aggregates that have become the result are called the "truth of suffering." That is what is currently experienced. By way of being its cause, it is called the "truth of origin." The cessation of those two is called the "truth of cessation." That also has two aspects: analytical cessation and non-analytical cessation. Furthermore, since that is not attained without the path, one should contemplate the "truth of the path." Its synonyms are also called "reasoning," "wheel," and "five aggregates." In that regard, it is called the awakening of the hearers and solitary realizers. By those terms, this meaning is shown: that hearers and others, having seen saṃsāra as suffering, abandon it, and subsequently employ the means for it not to arise again. Having taken the four noble truths as valid authority, one should meditate upon them. In that regard, suffering is to be known, origin is to be abandoned, cessation is to be realized, and the path is to be meditated upon. Therefore, the nature of the five aggregates should be examined. If one asks how they should be examined, it is, for example, like a disease, the cause of the disease, freedom from the disease, and medicine. In that regard, suffering is like the disease.
The origin is like the cause of a disease. Cessation is like being free from the disease. The path is like medicine. Thus, by investigating the four noble truths, the eight cognitions and the eight acceptances arise. These are called the sixteen moments. This is called the path of seeing, the vision of the light of supramundane wisdom. It is called the path of seeing because one sees what was not previously seen. It is called the path because cessation is directly realized. Regarding those, the "moments" are: the dharma-cognition of suffering, the acceptance of the dharma-cognition of suffering, the subsequent dharma-cognition of suffering, the acceptance of the subsequent dharma-cognition of suffering; the dharma-cognition of origin, the acceptance of the dharma-cognition of origin, the subsequent dharma-cognition of origin, the acceptance of the subsequent dharma-cognition of origin; the dharma-cognition of cessation, the acceptance of the dharma-cognition of cessation, the subsequent dharma-cognition of cessation, the acceptance of the subsequent dharma-cognition of cessation; and the dharma-cognition of the path, the acceptance of the dharma-cognition of the path, the subsequent dharma-cognition of the path, and the acceptance of the subsequent dharma-cognition of the path—these are the sixteen. By meditating on the path of seeing in such a sequence, one abandons the eighty-eight afflictions of the three realms that are to be abandoned by seeing, and so forth. Among those, the twelve to be abandoned by seeing suffering are: the view of permanence, the view of self, the view of nihilism, and...
The view of the transitory collection, the view of holding discipline and ascetic observances as supreme, doubt, desire, hatred, pride, and ignorance. There are seven to be abandoned by seeing the origin of suffering, which are the same as the aforementioned [afflictions] of the higher realms, excluding the view of permanence, the view of self, and the view of the transitory collection; these are the seven to be abandoned by seeing the origin. The same applies to those to be abandoned by seeing cessation. There are six to be abandoned by seeing the path: desire, hatred, pride, ignorance, the view of holding discipline and ascetic observances as supreme, and doubt. By abandoning the thirty-two to be abandoned by seeing and the four to be abandoned by meditation within the desire realm, one will not be reborn in the desire realm. These are doubt, desire, hatred, pride, and ignorance. Excluding those, for one born in the form realm, thirty-one to be abandoned by seeing are to be abandoned. It is the same in the formless realm. By abandoning the eighty-eight to be abandoned by seeing and so forth, one is freed from the causes for rebirth in the three realms. Being freed from those is called "detachment from the three realms." In that regard, they are called the hearer buddhas and the solitary buddhas. Because they are free from afflictions, they are not reborn in saṃsāra. Therefore, it is called "nirvāṇa." This is, for example, like the extinguishing of a lamp.
If one asks what the distinction is between hearers (śrāvaka) and pratyekabuddhas: having heard from a perfectly awakened buddha, hearers also become perfectly awakened buddhas. Through their gateway, they teach the Dharma and discipline sentient beings. Because they listen by being exhorted by others to "listen," they are called "hearers." As for the pratyekabuddhas, they previously retained what they themselves had heard and, without depending on the instructions of others, realized their own awakening; thus they are called "pratyekabuddhas" (self-awakened ones). Having abandoned explanation by means of words, they establish sentient beings in the ten virtues through the gateway of their physical presence. The meaning of this is that, without relying on the instructions of others, they understand by themselves and have awakened themselves; therefore, their wisdom is perfectly profound, and for that reason they are designated by the name "pratyekabuddha." Regarding the view of a self and what belongs to a self in the five aggregates, which are selfless, this is called the "view of permanence." Such views of a self in the aggregates and so forth, as well as the view of permanence, are called the "view of a self." Not harming others is called "discipline" (śīla). Dwelling in places such as where dogs sleep, on paths where many cattle trample, or in the haunts of wild animals, and so forth; furthermore, sleeping on ashes, shaving the hair, going to bathe at the bathing places of sages, eating fruits and roots, wearing matted locks, wearing tree bark, and so forth—these are called "vows" (vrata). To hold such practices as being the supreme discipline and vows is called "clinging to discipline and vows."
Doubt is defined as being of two minds regarding the truths and the jewels. Attachment to the three realms is called desire. The arising of aversion toward sentient beings or non-sentient things is called hatred. Pride is characterized by an inflated mind. It is of seven types: pride, greater pride, pride beyond pride, the pride of "I am," the pride of "I am slightly inferior," and false pride.
Greater pride is so called because one’s lineage, physical form, wealth, or learning is greater than others. Pride beyond pride is so called because, while possessing those aforementioned qualities, one thinks, "I am even greater than them." The pride of "I am" is so called when, despite having a similar lineage, one thinks "I am great" due to one’s physical form, learning, wealth, or discipline.
Manifest pride is so called when one says, "I have the view of a self," while another says, "I do not have the view of a self," or when one says, "I know the supramundane dharmas," while another says, "I do not know the supramundane dharmas." The pride of "I am slightly inferior" is so called when one thinks one is slightly inferior in terms of lineage and so forth. False pride is so called when one says, "I have qualities," despite lacking them.
Ignorance is so called because it obscures knowledge.
Alternatively, ignorance is defined as the lack of knowledge regarding the truth of suffering and so forth. Those afflictions are said to cause sentient beings to remain in saṃsāra. Alternatively, they are called "afflictions" (kleśa) because they afflict the nature of the three—body, speech, and mind.
Next, the term "Yogācāra" is mentioned. Now, the awakening of the Yogācāra is shown. To demonstrate that, [the text asks]: by what means are objects such as form grasped as being ultimately external? It is by grasping them as ultimately external through the power of the Tathāgata’s intentional teaching. However, because they cannot withstand analysis as being either one or many, they are not ultimately real. If they are not ultimately real, what is the nature of the certainty regarding place, time, and so forth? In response: it is the grasping of consciousness as being external due to the power of not having abandoned the latencies of distorted conceptualization from beginningless time. The Tathāgata has spoken of this meaning. How did he speak of it? In the Arya-Buddhāvataṃsaka, it is said: "O sons of the Victorious One, these three realms are mind-only." Therefore, by meditating on mind-only, awakening will be attained. Since consciousness is the very essence of knowing, it is called "truth." Since external aspects are not the essence of consciousness, they are called "false." Because external objects are not true, for that reason, even the five aggregates, which are the nature of suffering and its origin, are not true.
The afflictions produced by that are also not true. By knowing this, one becomes free from the obscuration of afflictions. Since form and so forth do not exist ultimately, they are not to be grasped. By knowing this, one becomes free from the obscuration of the knowable. One who is free from these two is called a tathāgata. This has taught the awakening of the Yogācāra. Now, the awakening of the Madhyamaka shall be taught; therefore, it says: "Thereafter, the Madhyamaka is taught."
In that regard, since the aforementioned "knowledge" is the essence of knowing, one might ask: is that which is called "truth" something that exists, or is it something that does not exist? Is it of an existent nature? Does it exist as a unity, or does it exist as a plurality? If it exists as a unity, this fault follows: for example, why would there be distinctions such as a painting and so forth? Because of the reason that they appear as distinct, they are not one. If they were one, then the appearance of distinctions such as a painting and so forth would be false.
Why would it be false? Because it appears as a variety. That appearance as a variety is due to the power of various causes. In that case, there is no characteristic of unity. Regarding that, "one" refers to seeing a variety in a single moment. Is that moment and the variety one, or are they distinct? If they are distinct, then you are right; if they are not distinct, then it is not true. That is not true.
Because past time and so forth do not exist apart from that, they are not one. Nor are they many, for since a single nature is not established upon analysis, multiplicity is also not true. Since external objects are not established by the reasoning of being either one or many, consciousness likewise does not exist [in that way]. If one asks, "How then does it exist?" it exists like a reflection in a mirror and so forth. If it exists in that way, one might ask, "Who becomes a Buddha?" In response, it is the elimination of external and internal conceptual constructions; it is not that the nature is non-existent. What is this so-called "nature"? It is naturally free from stains. Furthermore, it is that which one understands for oneself but cannot express to others in words. When one has directly realized that nature—the peace that is free from the elaborations of hearing, contemplating, and constantly recollecting the fact that internal and external entities are empty of intrinsic nature—that is called "omniscience." Regarding its meaning, the Twenty-Five Thousand Verse [Prajñāpāramitā] states: "Subhūti, by possessing what does one become omniscient? What is its nature? What is its master?" To the question, "By possessing what does one become omniscient?" it is said: "By possessing emptiness, one becomes omniscient." "What is its nature?" means it is the nature of peace. "What is its master?" means it is mindfulness. Regarding the phrase, "Having understood all the mantra tantras..." [the text continues].
The mantra is the seed. By transforming it, the body of the deity is perfected. That body is said to be the complete purity of the aggregates, elements, sense bases, and all the tathāgatas. If one asks where this was taught: it should be understood exactly as it is taught in the Śrīvajrahr̥dayālaṃkāra-tantra, the Dharmadhātuvāgīśvara-maṇḍala, and so forth. Having understood this, one should compose the Hevajra-tantra, which is a concise summary of the unsurpassed dharma to be known. "To be composed" means "to be heard." By understanding it in this way, one will not be subject to the three [faults]: not understanding, understanding erroneously, or understanding with doubt. Therefore, one will become diligent and will also attain siddhi.
The commentary on the eighth chapter of the Hevajra-tantra composed by Padmāṅkuravajra is complete.
Those who harm the Three Jewels, violate their samaya, or revile the guru will be reborn in hell. Therefore, one should be wrathful with compassion. From one's own heart, the jñānasattva is emanated. That [emanation] should speak of the faults of the deities of the body and so forth just described, saying, "You must abandon this!" Then, one should visualize that the deities of the body and so forth are taken and dissolve into one's own three secrets: body, speech, and mind. One should then visualize their consciousness as a bodhisattva.
Place them in the realm of Sukhāvatī and cause them to listen to the Dharma. Then, visualize their body as being like an empty house; furthermore, visualize them as being devoid of gods and mind. One should visualize immeasurable wrathful deities holding immeasurable weapons and performing acts such as cutting [the body]. Furthermore, one should visualize them being devoured by vultures and jackals and so forth. Furthermore, one should insert blazing vajra needles into their secret path and so forth. One should visualize the lotus situated at the navel being burned and reduced to ashes. One should also visualize it being struck with a hammer. One should visualize a blazing maṇḍala of fire arising from the transformation of the syllable RAṂ at their heart. One should visualize it being burned by that and reduced to ashes. In such a sequence, the liberation is taught. Regarding the statement, "The activity of killing should be performed with compassion," and so forth, it should be understood that this was explained by the aforementioned [text]. If one asks why the two words "eyes" are mentioned, it is to indicate the two-armed Heruka; thus, the dual number is shown. It is not only the eyes of that single [deity] that are red, but all [the eyes] should be understood as such. Regarding the "four means of gathering," they are generosity, pleasant speech, purposeful conduct, and consistency in purpose. Regarding the "seven branches of awakening," they are the branch of awakening of correct mindfulness, the branch of awakening of the knowledge of phenomena, the branch of awakening of diligence, the branch of awakening of joy, the branch of awakening of non-laziness, and...
The absorption branch of awakening and the equanimity branch of awakening. Regarding the "mindfulness branch of awakening," it is the mindfulness of having previously made aspirations to attain awakening for the sake of sentient beings, as well as [the mindfulness of] hearing and so forth. Regarding the "discrimination of phenomena branch of awakening," it is the knowledge that all phenomena are emptiness. Furthermore, the desire to familiarize oneself with that again and again is called the "diligence branch of awakening." The joy that arises from meditating on that, which is free from afflictions, is called the "joy branch of awakening." Because it causes the body, speech, and mind to engage in their activities without laziness, it is called the "absence of laziness branch of awakening." The state in which the mind becomes one-pointed upon the four immeasurables and suchness is called the "absorption branch of awakening." Setting aside the faults of all sentient beings in equanimity and upholding qualities such as the perfections is called the "equanimity branch of awakening."
The commentary on the ninth chapter of the Hevajra Tantra composed by Padmāṅkuravajra is hereby complete. For pacifying, one should visualize a white mantra. For magnetizing, one should visualize a red one. For paralyzing, one should visualize a yellow one. For enriching, one should visualize an orange-red one. For summoning, one should visualize a red one. For killing and creating enmity, one should visualize a black one. For pacifying, the mind should be peaceful. For magnetizing, the yogi should adopt a charming or seductive mental state.
One should possess a courageous mind for summoning. For paralyzing, one should adopt a malicious mind. For enriching, one should adopt a mind of compassion. For causing enmity, the yogi should assume a terrifying form. For killing, one should adopt an extremely wrathful mind. One should perform the recitation while holding the rosary as described. For pacifying and so forth, one should act with friendliness in the proper sequence. For killing and so forth, one should perform the recitation in the reverse order.
The commentary on the tenth chapter of the Hevajra Tantra composed by Padmāṅkuravajra is hereby complete.
Regarding the term "pleasure grove" (udyāna): it is called a "pleasure grove" because it is pleasing to the mind of a yogi, a place where people lacking the samaya do not dwell. Regarding "worship": through the sequence of the five stages of manifest awakening, one should generate the form of the two-armed Heruka and perform the blessing of the sense bases and so forth. Furthermore, he has one face and three eyes. Having done so, one should act according to the pleasure of the insight consort (prajñā) using external camphor and so forth, and internally, the sun and so forth. "Again and again" means "constantly." "Below" refers to the lotus. "Above" refers to the mouth. One should press the mouth against the lotus and act in such a way that the insight consort experiences pleasure. Alternatively, "below" refers to common accomplishments (siddhi). "Above" refers to uncommon accomplishments. One should form the intention to bestow both of these accomplishments upon all sentient beings.
One should be exhorted and instructed by the oral instructions of the Guru, Vajradhātvīśvarī, as previously taught. The meaning of natural joy shall be explained: "When the yogi’s view of wisdom abides in bliss, it does not emerge again. Whether for a single prahara, or a single day, a fortnight, a month, or a year; whether for a single eon, or even a thousand eons—one who abides thus possesses wisdom. Having attained the vast and exceedingly great accomplishment, they are equal to all the Buddhas." By finding such an accomplishment, one becomes endowed with the dharmakāya and so forth.
The commentary on the eleventh chapter of the Hevajra Tantra composed by Padmāṅkuravajra is hereby complete.
The empowerments previously taught shall be presented in verse, beginning with "O Great Hevajra" and so forth. Furthermore, the maṇḍala empowerment, the water empowerment, the crown empowerment, the vajra empowerment, the bell empowerment, the name empowerment, and so forth, are called the "vase empowerment." One should visualize all the tathāgatas being summoned and entering the mouth. Having melted, they are stabilized at the head of the two-pronged vajra; then, having been drawn out from the flower, they are placed in the mouth of the disciple. This is called the "secret empowerment." Abiding in the absorption of the two-pronged vajra and the flower, the wisdom that arises from the supreme bliss of joy until the point of being free from passion—its nature is passion, freedom from passion, and the intermediate.
It is free from the three. Furthermore, it is the nature of bliss, understood by oneself and devoid of afflictions. This is called the empowerment of the wisdom of insight (prajñājñānābhiṣeka). Through the oral instructions of the guru, such wisdom will arise. That [wisdom] abides for as long as saṃsāra exists; by knowing the minds of immeasurable realms of sentient beings, it performs the benefit of beings. To bring about such understanding is called the fourth empowerment. Since there is no wisdom more supreme than that, the empowerments are taught as being fourfold.
The commentary on the second kalpa of the Hevajra Tantra composed by Padmāṅkuravajra is hereby complete. All aspects in every way can be shown by the Tathāgata. Thus, listen with the awareness of the wise, through the power of compassion. My own intellect is biased; my mind was stirred by compassion. Whatever was done through a lack of perfect knowledge, may the wise grant their forbearance. This explanation of the scripture, which possesses great significance—whatever roots of virtue I have obtained through it, may all sentient beings come to abide in the Three Jewels and so forth.
The commentary on the Hevajra, the king of tantras, composed by the master Padmāṅkuravajra, who knew the fourteen hundred sūtras, is hereby complete. The great Indian abbot Padmākaravarman, having been requested by Tsurton Yig-gi Gyaltsen and others, [translated it] at the feet of the glorious Guru Sugata.
This Hevajra commentary, translated by the final disciple Rinchen Barwa—who, though of dull intellect and unskilled in the Indian language, was nonetheless translated—shall not be subject to the censure of the most learned and venerable masters. By the root of virtue from this translation performed with the generation of faith, may the minds of all sentient beings of the three realms be perfectly freed from the two obscurations.