Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This commentary provides a technical exegesis of the Hevajra Tantra, focusing on the reconciliation of ritual practice with philosophical underpinnings. The text functions as a manual for the practitioner, moving from the linguistic analysis of the tantra's opening phrases to the complex requirements of the generation and completion stages. It argues that the path to liberation is achieved through the integration of method and insight, specifically through the manipulation of subtle body energies, the visualization of the mandala, and the adherence to samaya. The author engages in polemical distinctions, contrasting Buddhist views of reality against Sāṃkhya metaphysics to establish the non-dual nature of coemergent bliss. By detailing specific ritual requirements—including the use of charnel ground materials and the performance of mudrās—the work commits the reader to a rigorous discipline where external ritual acts are transformed into internal meditative realizations of the deity's wisdom.
Provenance
About this text
A detailed commentary on the Hevajra Tantra, the Śrīhevajramahātantrarājasya pañjikānetravibhaṅganāma belongs to the tradition of the Non-dual Tantra. The work is attributed to the Indian author Mahācārya Dharmakīrti. Preserved in the classical Tibetan tradition under the title rgyud kyi rgyal po chen po dpal dges pa rdo rje'i dka' 'grel spyan 'byed ces bya ba, the text is found in volume ང of the Tengyur, where it extends over 170 pages. The work provides a technical exegesis of the Hevajra Tantra, focusing on the reconciliation of ritual practice with philosophical underpinnings. It functions as a manual for the practitioner, moving from the linguistic analysis of the tantra's opening phrases to the complex requirements of the generation and completion stages. It argues that the path to liberation is achieved through the integration of method and insight, specifically through the manipulation of subtle body energies, the visualization of the mandala, and the adherence to samaya. The author engages in polemical distinctions, contrasting Buddhist views of reality against Sāṃkhya metaphysics to establish the non-dual nature of coemergent bliss. By detailing specific ritual requirements—including the use of charnel ground materials and the performance of mudrās—the work commits the reader to a rigorous discipline.
Cite thisAnuvāda, “A Commentary on the Difficult Points of the Great King of Tantras, the Glorious Hevajra, called “Opening the Eyes”” (Toh 1191), machine draft, 2026.https://naxiai.com/tibetan/works/toh1191
Summary & commentary
Significance
The work is significant for its synthesis of high-level tantric philosophy with granular ritual instruction, illustrating the transition from sutra-based ethics to tantric methods. For the modern reader, it provides a window into the historical intersection of Buddhist practice with indigenous and non-Buddhist Indian philosophical systems like Sāṃkhya.
Structure
Passages
Section
Description
1-10
Introduction and Philology
Analysis of the opening verses, the nature of the Blessed One, and the symbolic meaning of syllables like vaṃ.
11-20
Philosophical Foundations
Discussion of Mahāmudrā, the nature of coemergent bliss, and critiques of Sāṃkhya metaphysics.
21-100
Practice and Conduct
Instructions on samaya, the Vajra family, and the relationship between the generation and completion stages.
101-180
Subtle Body and Ritual Testing
Technical details on cakras, bodhicitta, and the physical signs used to test empowerment and summoning.
181-241
Advanced Visualization and Rituals
Explanations of the fourth empowerment, the role of the Consort, the use of charnel ground ornaments, and the ethics of compassion in tantric action.
Themes
Method and Insight (Upāya and Prajñā) (10, 161, 201)
Coemergent Bliss (12, 201)
Ritual Purity and Charnel Ground Practice (121, 231)
Critique of Sāṃkhya Metaphysics (5, 6)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Commentary on the Difficult Points of the Great King of Tantras, the Glorious Hevajra, called “Opening the Eyes”·
In the language of India: Śrīhevajratantramahārājasya pañjikā netravibhaṅga nāma. In the language of Tibet: rgyud kyi rgyal po chen po dpal dgyes pa'i rdo rje'i dka' 'grel spyan 'byed ces bya ba. Homage to the glorious Hevajra! samasarvārthasiddhaḥ | namo gurupādāya | evaṃ mayā śrutam ekasmin samaye bhagavān sarvatathāgatakāyavākcittahṛdayavajrayoṣidbhageṣu vijahāra. This is the first statement of the introduction. This is explained both according to the manner of the words and according to the manner of the meaning. Regarding the manner of the words, there are three parts: the application to the locations of the phonemes, the power of the capacity, and the qualities of the specifically designated names. Regarding the application to the locations of the phonemes, it is applied to the locations of the words; according to the system of grammarians, this consists of those ending in tiṅanta and those ending in supanta, and here there are the eight locations of the supanta vyākaraṇa. Regarding the phrase "Thus [I have heard]," and so forth: here, as for "by whom was it heard?" the third case is applied, "by me." As for "at what time?" the first case or the tiṅanta location is not applied. As for "from whom was it heard?" the fifth case is applied, "from the Blessed One." As for "where?" the seventh or second case is applied, "in the bhaga." Since "dwelt" indicates the retinue, it is connected to the hearing; therefore, the fourth case is applied, "for these [reasons]." Regarding the power of the capacity: by "thus" (evam), from "thus" onwards, the form of the letter 'a' is applied to the syllables, which draws out the meaning of the tantra from beginning to end; and by "thus," there is no superimposition.
It is said that [the teaching] was heard from the Blessed One without misrepresentation and compiled after being retained in memory, and that the listeners were endowed with reverence. The phrase "by me" indicates that it was heard directly and not through a lineage of oral transmission. The term "heard" refers to mere hearing and not to realization. At the stage of hearing, it is "heard" rather than "realized," because there is no distinction in the act of one's own composition, and because others might otherwise lack respect. At the stage of the compiler, it becomes distinguished by being compiled together with both the meaning and the words. The phrase "at one time" brings forth three qualities: it shows the abundance [of teachings] by indicating that this was heard at one time and others were also heard; it addresses the concern that there might be other teachings not heard by stating that the Bodhisattva possesses uninterrupted diligence and primarily focuses on abandoning the obscurations to the knowable; thus, it demonstrates the greatness of the compiler. Furthermore, "at one time" shows the rarity of the teaching, for it was spoken only at that time and was not taught anywhere else, and thus it is rare. It also shows the greatness of the teaching at one time, for hearing it in a single instant enables the retinue to accomplish the sense bases of liberation, or it is called the "single instant" in which the activity is perfected. The term "Bhagavān" brings forth two qualities. As it is said: "The Bhaga is described in six ways: glory, fame, wisdom, sovereignty, beautiful form, and the perfection of diligence; one who possesses these six is called Bhagavān." By this, the perfection of wisdom is demonstrated.
Alternatively, it is said: "The seven, such as the afflictions." From the term bhagavān, it means "the conqueror." He has conquered the Māra of afflictions, such as desire and so forth; the Māra of the aggregates, which is the lack of mastery over oneself; the Māra of the Lord of Death, who at the time of death leads one into the hands of Yama; and the Māra of the Son of the Gods, who creates obstacles as the powerful Īśvara. Thus, he is the Blessed One, the Bhagavān.
Sarvatathāgata means that by the term tathā, he has "gone to" or "arrived at" suchness (tathatā), abiding as the dharmakāya. By gata, it means "not conceptualizing" or "having come," referring to the two [form] bodies (kāya). As it is said: "The glorious one has gone to suchness, and likewise has returned."
Sarva refers to Vairocana and the others. The essence (hṛdaya) condensed from their body, speech, and mind is the hṛda. Because it is indivisible like a vajra, it is the vajra. "Abiding in the consort" means that he dwells in that place where the assembly of Locanā and the others—the bhagas—reside to subdue those who are wrathful and passionate. The manifestation of the appearance of wisdom itself as the dwelling place is where Vajradhara abides.
Vijahara is a bahuvrīhi compound with a common substratum. Hara means "to seize"; because he seizes away the doubts of the retinue by means of the qualities of the principal [deity], he is the "seizer." By the word "abiding," it is also like a king who, by abiding in his palace, leads his retinue; it is not that the king abides in only one place.
Regarding the connection of what was heard, the Teacher is shown together with his retinue; others explain that he is "seated" through his modes of conduct, his teaching of the Dharma, his meditative absorption, and his internal meditative composure. As for the designation of a special name, instead of saying "this" (etad) or "thus" (iti), it is designated as evaṃ, which dispels misconceptions. Some assert that the Creator, the Progenitor, or Īśvara are the cause, as stated in the Vaiśeṣika scriptures: "The cow is the cause for those who speak of cows; Īśvara is the cause of the world; Īśvara causes one to fall into the higher realms or the lower realms." To refute such views, evaṃ is used to indicate that it is the source of all phenomena, like a father and mother. Since evaṃ demonstrates the inseparability of bliss and emptiness, or method and wisdom, it is employed. Furthermore: "E is the mother, and Va is known as the father; the drop is their union, and that union is marvelous." And: "E is wisdom itself, and Va is the Lord of Great Joy. Any being who constantly recites these two syllables will, like the Sage, abandon external unions and remain within the Buddha-dharmas." It is said: "Since the Omniscient One dwells here within the illusion of the two syllables E and Va, E-Vaṃ is therefore explained at the very beginning of the teaching of the Sublime Dharma." Regarding the term ātman, the non-Buddhist assertion of a self is the assertion of a personal self.
The Sāṃkhyas claim that from the equilibrium of the three qualities (guṇa), the Primal Nature (prakṛti) arises; from that, the Self (puruṣa); and from that, transformation. From that, the manifold qualities are produced. They say: "If one knows these twenty-five principles, then whether one has matted hair, a topknot, or a shaven head, wherever one goes, one will be liberated; of this there is no doubt." To refute this, "Māyā" is to be understood as having the nature of illusion. They assert the Self to be permanent, unitary, and independent, whereas illusion is the opposite of those characteristics; therefore, they reject it.
"Śruta" is said to be either "śravaṇa" or "śruta." The Vedic outsiders assert that sound is a quality and hold that sound alone is sufficient. To refute their claim that sound is eternal, as stated in their scripture: "Because it is connected with faults, the person is not the author of the true meaning," they reject the assertion of eternal sound. Since "śruta" implies a process of hearing, it is not "śruta" in the sense of a static knowledge; because the relationship between the object heard and the hearer is untenable for an eternal sound, that is refuted.
Instead of saying "at one time" (ekakāla), "samaya" is used. There are those who assert that time is a quality, saying: "All beings are gathered by time; all things are made by time." This refutes the assertions of the Naiyāyikas and others. "Samaya" means the commitment (samaya), which is a time equal to time, and "yoga" means union. Since an eternal time contradicts these, it is refuted. As it is said: "Time is of three kinds: the time of happiness, the time of misery, and the inconceivable time."
Regarding the term vijaharam, it is not called stana or stistive because it abandons eternal permanence. It is asserted by the Sāṃkhyas and others to be like a pot shattering or dust scattering; however, hara abandons that and teaches through conformity. It abides in the manner of the four noble ones, or hara abides as the object to be seized and the seizer; or viji also abides as the qualities and the destroyer.
The explanation according to the actual meaning is twofold: the application of the individual modes of explanation and the concise presentation by way of the subsequent examination. The application of the modes of explanation consists of the generation stage and the completion stage. The generation stage includes the presentation of the introductory setting (nidāna), which is the object to be visualized, and the presentation of the methods for practice.
As for the introductory setting, the phrase "Thus have I heard" (evam mayā śrutam) indicates the excellence of the compiler. It is the Bodhisattva Vajragarbha, who possesses the qualities previously explained and resides on the ten stages. "At one time" (ekasmin samaye) indicates the excellence of the time; as it is said: "The teacher, the place, the retinue, and so forth—their assembly is explained as 'time'." According to the Sūtra and other sources, this refers to the time of the four teachings, such as the first month of spring.
The Teacher is Bhagavān. As explained above, he is the causal Vajradhara of the seventh family, who possesses the abandonments and the primordial wisdom (jñāna). This will also be explained below. He has eight faces and sixteen arms. As it is said: "The Hero, wearing a garland of skulls, holding the five mudrās, to the deity, Nairātmyā herself made the request." Thus, the intention of that statement is that the causal Vajradhara is the speaker.
The excellence of the place is indicated by the passage from sarvatathāgata to bhagagale; it is heard that this is the source of phenomena (dharmodaya) where those to be tamed through wrath and passion are subdued. The excellence of the retinue consists of eighty million lords of yoga (yogeśvara), including those of the five families and bodhisattvas dwelling on the ten stages (bhūmi), as well as Vajranairātmyā, Locanā, and others—emanations of the Buddha, Vajraḍākinīs equal in number to the atoms of Mount Meru. These are explained as the "Lower-Endowed" (adhaḥsamyukta) and the "Upper-Faced" (ūrdhvamukhī) and so forth.
Thinking, "I must attain such a state," one should generate the aspiration and take it as the object of the generation stage (utpattikrama). The practitioner, endowed with common and extraordinary qualities, should then engage in making the place of excellence free from obstacles and harm. Rising early, one should enter the dwelling with the divine pride (devatāhaṃkāra) and clear away obstacles to meditative concentration (dhyāna). For the minor cleansing, one should perform the external bath, visualizing the empowerment of water mixed with sandalwood and the like. The internal bath consists of the application of nectar (amṛta) and so forth.
Then, having arranged the maṇḍala and offerings inside, one should install the thangkas and statues and perform the protection of oneself and the yogis. Next, the offerings are consecrated, being transformed into the substances of their respective mudrās and mantras. Then, having accumulated the equipment of merit (puṇyasaṃbhāra) and the equipment of wisdom (jñānasaṃbhāra), one meditates on the fence and lattice (ra-vajra) preceded by the syllable repha. Within that, one visualizes the source of phenomena (dharmodaya) in the form of the syllable e, like the abode of Śrī and Nā. This is explained in the eighth chapter.
Regarding the syllable vaṃ: the celestial mansion arises from the melting of earth, water, fire, and wind, which will be explained below. Together with the anthers, one should meditate on the maṇḍala lord arising from the bodhicitta drop. Furthermore: "The moon possesses the mirror-like wisdom; the seventh of the seven is the wisdom of equality. The seed-syllable and hand-symbol of one's own deity are said to be the wisdom of discernment. Their unification is the wisdom of all-accomplishing action; the perfection is the pure dharmadhātu." By these words, one emanates the causal Vajradhara through the five manifest awakenings.
Śruta refers to the arising from the abiding together with the consort. Having remained in the intermediate state, through churning and being churned, the principal deity melts together with the consort. "At one time" means at the same time as the melting with the consort. The Blessed One, in response to the song, arises as the resultant Heruka; the four drops are severed, and being exhorted by the song as the condition, he is generated in an instant through the five manifest awakenings. "All Tathāgatas" refers to the complete retinue of listeners. Their nature is the Buddhas, and their form is the Vajra Consort; the retinue of Yoginīs is generated through the five manifest awakenings in accordance with that.
Then, because it is a delightful city, it is the bhaga, for it possesses the pure wisdom that utterly destroys the afflictions. "Abides" means that one should meditate on the generation of the principal deity in the manner of the triple-layered sattva, the summoning of the wisdom wheel, and the blessing of the sense bases. The blessing of the body, speech, and mind, as well as the conferral of empowerment, [are to be performed].
One should meditate on the offerings, praises, the tasting of amṛta, and the completion stage in a concise manner. This includes the recollection of purity, the recitation of mantras, the offering cake, the departure of the wisdom beings, and the dissolution of the commitment beings. Regarding this, the signs of meditative equipoise and post-meditation arise. In the sequence of four sessions, for two days, one enters the supported dharma and likewise enters the first support from within.
The first is E, which is the emptiness of all phenomena; Va, which is the appearance of skillful means; and Ṅa, which is the indivisible self. One hears and clarifies this as one's own nature. Śruta means that bliss increases further and further, or that the aspect of clear awareness is unceasing. "Time" refers to the meditation on the indivisibility of appearance and emptiness. Furthermore, while the Pāramitā [system] meditates by analyzing through scripture and ocean-like reasoning, here one meditates in the manner of wisdom arising from phenomena through the power of pith instructions.
The Blessed One (Bhagavān) is so called because he conquers discordant factors and possesses wisdom. "All Tathāgatas" refers to the aggregates, elements, sense bases, and so forth. "Body, Speech, and Mind" are the three doors of liberation. Hṛdaya is the heart essence, the summary or the center. "Queen" refers to the Mother, the Perfection of Wisdom, who generates qualities. "Abides" means that the nature of phenomena (dharmatā) pervades all phenomena. Just as oil is in sesame seeds, or sugar in sugarcane, so it is.
The first support, which enters from within, is E, the unsurpassed goddess of insight (prajñā). Va is the method (upāya) that depends upon her, consisting of various methods at the time of enchanting the mind. Ṅa is the self-manifestation of the sense faculties, which are of three types—superior, middling, and inferior—arising in the manner of an alchemical elixir, the manner of a soaring crow, and the manner of the ocean, appearing internally and externally, appearing externally and internally, and abiding in their own natural state. Māyā is integrated with conduct, arising even while eating, walking, and sleeping. Śruta is the ultimate coemergent (sahaja). Ekasmin samaye is the conventional coemergent. That very coemergent is the Blessed One (bhagavān), as before. If one asks in what place he resides: it is in all the tathāgatas, which are all sentient beings. It is the body, speech, and mind—the three of body, speech, and mind. That very reality is the Vajra Consort (vajrayoṣit), the unsurpassed goddess of insight, the Great Seal (mahāmudrā), who resides in the manner of the support and the supported. That is the support of the undefiled (anāsrava), and not the manner of the defiled (sāsrava). Therefore, the support of the faculties does not remain; yet, even when subtle, the faculties are not destroyed. If one asks how it is known that the innate faculties exist, it is known through scripture (āgama) and reasoning (yukti). As for scripture: "The Great Seal resides at the navel; its nature is the first vowel." And: "The empowerment of the Great Seal is the blessing of this." Thus, the support is also established by that scripture.
Mahāmudrā
Mahāmudrā itself is accomplished through the most excellent empowerments, the most excellent meditations, and the most excellent pith instructions. In this regard, since wisdom exists where the support for empowerment exists, its support is present. For example, just as the visual consciousness exists, and even when other conditions are complete, it occasionally ceases, one must conclude that another factor is present. Through familiarity with that, there are three other signs: "Unchanging is the sign of the view; non-attachment to all things is the warmth; these should be known as the signs of meditation. Abandoning the eight worldly concerns should be known as the sign of conduct." Furthermore, those three [previous signs] are the seizing of the mind, the entering into reality, and the accomplishment of siddhis. Regarding reality itself, these are equivalent to seeing the five signs on the path. Having correlated those with the three signs, one should practice the three conducts either sequentially or by leaping over them. Even with these three, the path is not necessarily traversed; by two of them one must proceed through the lineage of Mahāmudrā, while by one, one proceeds directly. The two are explained according to the stages of the individual. Furthermore: "The action mudrā is prone to emission; that too should be abandoned for a long time. One should meditate on one's own body as possessing the methods," and so forth. "In order to thoroughly accomplish the natural goal, there is no other method in saṃsāra." This has been taught extensively. Moreover, one may proceed through the stages or it is also possible to proceed through each one individually.
Regarding the summary of the meaning according to the manner of the Examination of the Latter Part (Uttaratantra), it appears as follows: all appearances are coemergent great bliss, and their nature is likewise the perfect binding of all buddhas and sentient beings. Why is this? Because of e-vaṃ, which refers to the place or that which is therein. By what is one bound? By māyā, which is the nature of empowerment, and by the empowerments of insight and method. Śruta means "heard" in the intentional language (saṃdhābhāṣā); by the power of that, one speaks at times such as the [four] eras through verbal and physical symbols. Ekasmin samaye means that the joys and the moments of time are one; it occurs in the manner of abandoning the way consciousness arises and the manner of attaining it. Furthermore, at the time of the feast of eating, there is the single samaya. Through these, all the phenomena to be expressed and the eighty-four thousand aggregates of the Dharma that express them are subsumed within the glorious Hevajra. By meditating on the times of months, years, and so forth, first there is the cloud-like [vision], second the smoke-like, third the firefly-like, fourth the lamp-like, and fifth the all-illuminating, which is like a cloudless sky. These five are: being free from the apprehended, free from the apprehender, free from both, the dawning of self-knowing wisdom, and the seeing of dharmatā. In the post-meditative state, one sees the eight examples of illusion, such as illusions and dreams, in succession. Regarding that, one should engage in the three types of conduct. Then, one abides in the resultant state. Thus it is said; the individual who delights in conceptual elaboration should meditate on that path.
The meditation on that very [reality] in the completion stage is threefold: those of inferior faculties with a predominance of passion rely on the body of another; those of middling faculties with middling passion possess their own body; and those of superior faculties with little passion possess the indivisible Mahāmudrā. Regarding that, the generation stage is concise: a practitioner who relies on a brief maṇḍala and offering performs the yoga of devotion, the yoga of generation, or the yoga of blessing that transforms ordinary appearances. Furthermore: "Possessing the yoga of selflessness, or else striving in glorious Heruka." Thus, one meditates on the sublime support or the deity together. One also examines and seeks a karmamudrā according to the following: "A Ḍombī of the Vajra family," or "one born of another family," or "she whose ring finger base has a nine-pronged vajra," and so forth. Beginning from the ten virtues, one thoroughly distinguishes the Dharma. Meditating together with one who possesses the empowerment and compassion, one meditates on the visualization of the deity and so forth. Sitting on a comfortable seat, one meditates on the syllable E, the secret place of wisdom; the syllable VA, the secret place of method; and DA, the mingling of the moon and sun drops. One meditates on the master of the mudrā, the very nature of the teacher. ŚRUTA means dripping and flowing, which refers to the descending, holding, and reversing of the mind. EKASMIN means "at one time," which is the time of coemergent joy; having generated it through the sequence of the three joys, one meditates.
The Blessed One explained that this refers to the bindu (drop). It is endowed with qualities such as those of the Blessed One and so forth. In order to show that the tathāgatas and the bhagas abide in the e-vaṃ, the specific qualities are described. The five aggregates of all the tathāgatas, along with the body, speech, and mind, are condensed into the essence (hr̥daya) as the consort, the aggregate of the mudrā. Because they are gathered by the elements, they are the hr̥daya abiding in the secret place as the bindu. Regarding the location: "Having passed the two, the two abide; the result is sealed by the cause, or the cause is sealed by the result." Thus it abides, or it abides by means of the vajra-aṅga and so forth of the body. Furthermore, by meditating on it as small during the first session and then gradually increasing the duration of meditation, signs will arise. The sign of having mastered the mind is that the king is not moved by the infantry and so forth. The sign of entering into suchness (tattva) is that the five previous aspects arise. The sign of accomplishing the siddhi (accomplishment) is that by meditating on that previous bindu in the eyes, the clairvoyance of the eyes arises. Likewise, if one meditates in the locations of the ears, body, and mind, the various clairvoyances will arise. Furthermore, the practitioner should meditate on the preliminaries as before; then, having gone from the e (the birth-place) to the va (the location of the crown), it gathers and abides in the manner of a bindu, flowing without interruption.
Māyā is the self, which is to be meditated upon as one’s own body. At one time refers to the coemergent joy; the four joys of the samaya arise in both forward and reverse order, and from that, one meditates on the coemergent. The Bhagavān is the meditation on one’s own body, which destroys discordant factors and possesses jñāna. Through that experience of the signified and the signifier of one’s own essence, the innate jñāna is extracted. The joys of the samaya are to be understood as being like a single ladle of salt water that is included within the waters of the ocean. All the Tathāgatas are the five aggregates. Body, speech, and mind are the three doors. The consorts are the purified elements. Regarding the bhagas, the mind is the meditation on all phenomena as one’s own body, which destroys discordant factors and possesses jñāna. "Dwells" means that the body is primordially pure by its own nature. In this regard, the three signs should also be applied as before.
As for the indivisible Mahāmudrā, the practitioner should first perform the stages for making the place perfect, and then meditate on the body in the form of the deity as before. Furthermore, that is subsumed in the first kalpa, and that is subsumed in the first chapter. That is subsumed in the forty-seven syllables, and those are subsumed in the four: E-vaṃ-mā-yā. Furthermore, E-vaṃ are asserted to be the coemergent jñāna of method and insight; having understood this, one should meditate. Thus, he smiled and, looking at the practitioner, spoke.
In that regard, for their sake, at that time, place, and assembly, the Blessed One is as before. Listen to what is called the secret of the body, speech, and mind of all the Tathāgatas. Listen to what is called the most secret heart mantra. Listen, O Great Lord, to the secret! Listen to that which is endowed with the body of Vairocana, the tantra of the secret of the body; the speech of Amitābha, the tantra of the secret of speech; and the mind of Akṣobhya, the tantra of the secret of the mind. Listen to that which is endowed with the heart of Vajradhara, the most secret Unsurpassed Tantra, and the Great Lord Hevajra, the most secret coemergent wisdom.
Vairocana is the teacher of Yoga Tantra. If one asks how he is connected to the Kriyā Tantra of the Vajra Body: Kriyā primarily teaches the activities of the body, and thus it is connected to the Vajra Body and the secret of the body; it is also called the Tantra of Both. The Caryā Tantra is taught because it primarily teaches the recitation of body and speech, and thus it is appropriate as the secret of the speech of Amitābha. Yoga Tantra primarily teaches meditative absorption, and thus it is appropriate as the secret of the mind of Akṣobhya.
Then Vajragarbha rose from his seat, draped his upper robe over one shoulder, and placing his right knee on the ground, spoke these words: "I request to hear those three secrets." Then the Blessed One replied:
"Emaho! Great Bodhisattva Vajragarbha, great compassion, excellent, excellent!" Thus he spoke. "Emaho" expresses wonder, directed toward both the compiler and the Dharma. Regarding the compiler: among the eighty million lords of yoga, it is wonderful that Vajragarbha is the requester; and it is wonderful that he requests the Hevajra, the most secret of the three secrets. "Bodhisattva" refers to the perfection of one's own welfare. "Great" refers to the perfection of the welfare of others. "Vajragarbha" is self-awareness, which is great insight; "great compassion" is the door of skillful means. "Excellent, excellent" refers to the two excellences: the request for one's own welfare and the request for the welfare of others. There are also two excellences in terms of the present time and the future. There are two excellences spoken of in terms of the essence itself: insight and skillful means. Having thus granted the "excellent" permission, the Bhagavan taught through other synonymous names such as Vajrakaya and so forth, up to Vajrasattva. These are vajra words endowed with the expanse (dhātu). These qualities exist and are taught in terms of the objects of knowledge, the path, and the result, as well as in terms of the provisional presentation. In that regard, the object of knowledge is Vajrasattva: emptiness is insight, and the "Great Being" (mahāsattva) is skillful means, which is the manifold appearance. The "Samayasattva" is the inseparability of appearance and emptiness.
The "Heart Mantra Hevajra" is the great self-nature arising from the inseparable. The "Path Vajrasattva" is the view: emptiness as the object and the subject. The "Mahāsattva" is the meditation: great bliss. The "Samayasattva" is the conduct in the manner of the three doors, and the "Heart Mantra" is the result, the single taste. This is explained in terms of the common path of clear realization.
Regarding the special path: "Vajrasattva" is joy; "Mahāsattva" is supreme joy; "Samayasattva" is the joy beyond joy; and the "Heart Mantra Hevajra" is the coemergent joy. Furthermore, the distinctions of existence and attainment, such as the manner of arising in the body of another and so forth, should be understood from the oral instructions of the Guru.
As for the result: "Vajrasattva" is the Dharmakāya; "Mahāsattva" is the Saṃbhogakāya; "Samayasattva" is the Nirmāṇakāya; and the "Heart Mantra Hevajra" is the teaching of the Mahāsukhakāya. In terms of the formal presentation: "Vajrasattva" is the two-armed Heruka; "Mahāsattva" is the four-armed; "Samayasattva" is the six-armed; and the "Heart Mantra Hevajra" is the sixteen-armed. The detailed explanation of this meaning is given through a dialogue.
As for the manner of the detailed explanation: the Compiler, having presented other synonyms, became uncertain and asked again. Vajragarbha then requested: "For what reason is he called Vajrasattva?"
Thus it is said, and so forth. The response to that is:
"Indestructible is what is called 'Vajra';
The Being (Sattva) is the unity of the three realms.
By means of this knowledge of insight,
One should speak of Vajrasattva."
This means that all phenomena are indivisible within emptiness. The "three realms"—the desire realm, the form realm, and the formless realm—are unified in emptiness. When these are evaluated by insight, that very knowledge is analogous to a vajra: "Hard, stable, and without hollow space; emptiness is explained as the vajra."
Filled with the flavor of great primordial wisdom (jñāna), it possesses various types of skillful means (upāya). Because one always engages in the samaya, one acts for the benefit of sentient beings through the six perfections (pāramitā) and so forth. The way these explanations are applied follows the systems of the generation stage (utpattikrama) and the completion stage (niṣpannakrama).
Regarding the generation stage, the practitioner’s supplement is similar to the previous one. "Indestructible" refers to generating the indivisible body through the five awakenings (abhisambodhi). "Being" refers to the aggregate of consciousness, which is the root of the five aggregates and so forth; its suchness is Hevajra, the causal Vajradhara. "Filled with the flavor of great primordial wisdom" means melting through passion in union with the consort. "Because one always engages in the samaya" refers to arising as the resultant Heruka by way of the song. The supplement should also be applied as before.
As for the completion stage, it relies on the wisdom of another's body and possesses the skillful means of one's own body.
It is the indivisible Mahāmudrā. Furthermore, regarding reliance upon the wisdom consort of another’s body: the "indestructible vajra" is the empty source of phenomena (dharmodaya). The "hero of becoming" is the location of the crow-faced [channel] endowed with the avadhūtī. This is the reasoning of the wisdom consort; it is called Vajrasattva. Being filled with the flavor of great primordial wisdom (jñāna) means being filled by the method of the jewel through the pith instructions of grasping. Then, by tasting the primordial wisdom of the perfected method, one should be called a "Great Hero" (mahāsattva).
Regarding the phrase "because one always practices the samaya": "always" means unchanging, which is the co-emergent. Samaya means equality. Yoga is the union; the union of the body is the vajra posture. The union of the support is the abiding of the two drops. Because of that, the benefit of others is fully perfected; thus, one is called a "Samayasattva."
Furthermore, regarding reliance upon the body endowed with method, the "middling passion" is the empty location of the navel, the "indestructible vajra." The "three states of becoming" are the three channels. These are subsumed into one, the avadhūtī. The primordial wisdom born therein is free from subject and object; thus, it is the reasoning of insight. Therefore, because it possesses the primordial wisdom of emptiness, it is called "Vajrasattva." Being filled with the flavor of great primordial wisdom means that through great bliss, the entire body melts and is filled. Because the mind becomes great primordial wisdom by experiencing that supreme primordial wisdom, and because it possesses the extraordinary flavor, it is called a "Mahāsattva."
"Always practicing the samaya" means always—that is, continuously from above to below without interruption—the samaya is pervaded by the equal bodhicitta. Yoga is the manner of not being separated from the application of the body. Because one accomplishes the welfare of others in whatever way through that, it is called the "Samayasattva."
Regarding that, the Mahāmudrā is the non-dual wisdom of diminished attachment. The "indestructible vajra" is emptiness. The "three existences" are the three realms. "Oneness" is the luminosity of self-awareness and the luminosity of emptiness. "Filled with the taste of great wisdom" is the meditation in which the appearance of skillful means is not obstructed. "Always practicing the samaya" is the uninterrupted conduct, engaging through the perfections and the immeasurables.
The "one who possesses attachment" is the indestructible vajra, the supreme goddess of insight, the sovereign of all sentient beings. The "three existences" are the body, speech, and mind condensed into the crown and the feet; as it is said: "From the crown of the head to the ends of the feet, rely perfectly upon the single gathering." "Filled with the taste of great wisdom" is the meditation on the indivisibility of great bliss therein, which is the self-blazing of wisdom. "Filled" is the manner in which the faculties are self-manifesting.
"Always practicing the samaya" is the integration with daily activities. "Always" or "continuously" means that within oneself, the forms and sounds of experience are joined as the self-manifestation of the faculties. Smell and taste, as well as touch, walking, and sitting, are integrated into daily conduct. In that regard, the sign of the view is unchanging; the sign of meditation is the warmth of non-attachment toward all things.
The sign of conduct is the abandonment of the eight worldly dharmas. To summarize the terminology: Vajrasattva is the secret meaning, which is the insight of the view. Mahāsattva is the extremely secret meaning, which is the meditation on the wisdom of the great bliss of skillful means. Samayasattva is the most secret meaning, which is the constant practice of inseparability. Alternatively, the terms "secret," "extremely secret," and "most secret" may be applied as before.
If one asks how the names are summarized: "What is the summary of the names?" This is the question. Regarding the two ways in which the three secrets previously explained are condensed into the essence, how are they gathered in the Hevajra and how is the meaning condensed? "How is the summary of the names?" is the response.
First, the summary of the essence is condensed by way of the teacher and the teaching. The teachers, such as Vairocana and the others, are condensed by the term "Vajradhara," which includes the Vajra Body and so forth, as well as the Jewel—meaning the Vajra Qualities—and the Vajra Activity. All of these, possessing the Vajra Body and so forth, are condensed by the term "Holder" (dhara), which specifies the individual aspects.
The summary of the meaning of the teacher is that Vairocana and the others, as the Vajra Body and so forth, are explained as the five wisdoms; since these are not other than bodhicitta, they are gathered here. The summary of the names of the teaching is that the three distinct designations of Kriyā, Yoga, and so forth are condensed into the single name "Guhyasamāja" (Secret Assembly).
To summarize the meaning: although many enumerations are explained in the Action and Conduct Tantras, they do not transcend bodhicitta and are thus subsumed within it. Therefore, in that ultimate reality, the teacher and the teaching are inseparable. By subsuming the name Hevajra, both the meaning—the teacher and the teaching—are condensed. By subsuming the name of the teacher, the Vajra of Body and so forth are condensed as the preceding Vajrī. As for the summary of the meaning, the various wisdoms are condensed into the mind, and that, in turn, is gathered into coemergent great bliss.
If one asks what the distinction is from the previous [tantras], here it is for the sake of taming through wrath and passion, or else it refers to the two moments of the Tathāgata stage and so forth, whereby the welfare of others is perfected. The previous [tantras] were not like that. As for the summary of the name of the teaching, the coemergent is established, or the three sattvas are clearly explained as being individually condensed into He and Vajra. One should understand that the previous [tantras] possessed all the qualities of the three sattvas. Furthermore, the teacher and the teaching are established as distinct systems with the future disciples in mind; however, in the ultimate reality, there is no difference.
Alternatively, the preceding terms are condensed into the names: He arises from observing the suffering of external sentient beings. "Great" (mahā) refers to the fact that the yogi spontaneously and uncontrollably experiences the supreme compassion of the internal coemergent flavor, which is associated with āsrava (defilement). He is great compassion; it is the nature of great wisdom, the great bliss condensed by way of skillful means.
Vajra is insight, which is subsumed by the view of great insight that touches upon emptiness. Inseparable refers to the continuum of one’s own being, which is subsumed by the practice of the samaya. Thus, Hevajra is taught through the reasoning of insight, the reasoning of method, and the reasoning of inseparability. Regarding the manner in which the name is condensed, it is condensed by its name: He is compassion, which subsumes the constant practice of the samaya. Mahā (Great) subsumes being filled with the flavor of great primordial wisdom (jñāna). Vajra is insight, which subsumes the indivisible and the three realms of existence as one. The continuum (tantra) that is the nature of method and insight is both natural and imputed.
The natural continuum is widely renowned as the "continuum" (tantra). It is of three types: the causal continuum, the method continuum, and the resultant continuum. Among these, the causal continuum is the essence of self-arisen primordial wisdom abiding within sentient beings. The method continuum consists of mantra, mudrā, and so forth. The resultant continuum is when one has personally realized it for oneself.
As for the imputed [continuum], it is a continuum when there is a connection, no omissions, and no confusion. When connected, it is a continuum that possesses a clear realization without confusion and is endowed with a connection of words. First, there is the teaching on the mode of being of things and the appearance of the compiler. Second, it is the teaching of the practitioner and the mental consciousness of the listener in terms of the generic images of words and meanings. "I shall explain, listen!" is applied to both the original occurrence and the subsequent followers.
Having thus taught the teacher who expresses and the dharma that is to be expressed, there are three ways to explain the meaning of the continuum:
In order to inspire enthusiasm in those to be trained, there are the objects of apprehension, the methods of practice, and the results. Regarding the objects of apprehension, there are two: the generation stage and the completion stage. The generation stage has two parts: individual apprehension and general apprehension. General apprehension refers to the section from "the gaze" up to "many aspects are to be described"; the terminology for apprehension consists of the breath, mantra, and deity yoga. These include the four activities, such as paralyzing and so forth. If one asks, "Since great bliss is the completion stage, why is it explained in the context of the generation stage?" it is because it is endowed with deity yoga. As is appropriate, the yoginīs below explain the activities, mantras, and yogas individually. Furthermore, as for how these are attained: "generation" refers to the accumulation of merit; "abiding" refers to the supporting maṇḍala; and "causal factors" refers to the five manifest awakenings. Individual apprehension, such as paralyzing and so forth, is performed by the yogas as appropriate. The objects of apprehension for the completion stage are: acting for the benefit of others, the establishment of consciousness as wisdom, and the spontaneous reversal of the appearance of the body as deities. As it is said: "The characterized, the characterizer, and the definition: through consciousness, one contemplates wisdom; through wisdom, one views the objects of knowledge; through the objects of knowledge, one examines the world." The methods for practicing these are the two paths, the reasons for the definite order, and the two lines beginning with "Heruka."
The causes of generation are twofold: the generation stage and the completion stage. Regarding these, the first is the generation stage. As it is said: "For sentient beings at the beginning of their activity, in order to accomplish all actions, the sequence of deity yoga was taught first in the tantras."
Then, if the compiler should have doubts and ask, "Is one not liberated by the actual generation stage?" the answer is given by invoking the name of its qualities: "There is both liberation and bondage in relation to entities, because of the distinction between knowing and not knowing." If one then asks, "Is one liberated by the absence of entities?" that is also not the case, because of the distinction between knowing and not knowing. Therefore, regarding the generation stage, one should know it as method and wisdom, and know it to be like a dream, an illusion, or a city of gandharvas. Thus it is said: "In that way, one should meditate on Heruka."
Likewise, one may be bound by the absence of entities, and one may also be liberated. If one clings to the absence of entities, that is the view of nihilism. As it is said: "A burning lamp can be extinguished, but once it is dead, there is nothing that can be done." And: "Is it not seen everywhere that the result is similar to the cause?" And: "In order to reverse the perverted views and to reverse the view of a self, the Victorious Ones taught emptiness." Thus, one should take entities—which are merely illusions—as the mind of self-appearance, and in that way, one should meditate on Heruka. In general, this is taking the imputed phenomena as the path.
Taking the dependent nature as the path of the body, and taking the thoroughly established nature as the path of the mind. These should be understood as the inferior and the supreme. The inferior consists of: the imagined, which is the mind’s imputation of existence where there is none; the dependent, which is the knowledge that realizes the reasons for that [imputation]; and the thoroughly established, which is the very state free from subject and object. These are called the three inferior aspects.
The three supreme aspects are: generally, the imagined is the conceptualization of the deity’s mandala; the dependent is the appearance of the body’s channels and cakras; and the thoroughly established is the wisdom of great bliss. Regarding the first of these, there are three: the imagined of the imagined is realizing one’s own continuum as produced by seeds and signs; the dependent is making [the continuum] an appearance of wisdom; and the thoroughly established is being blessed by great bliss.
The three aspects of the dependent are: the imagined is the ordinary channels or the three cakras; the dependent of the dependent is the three channels and the single channel; and the thoroughly established of the dependent is the avadhūtī channel or the supreme faculty. Alternatively, the channel of insight is the imagined, the channel of method is the dependent, and their inseparability is the thoroughly established. These are the conventional presentations.
Furthermore, there are the generation stage, the completion stage, and the stage of total perfection. The imagined of the thoroughly established is the conventional signified; the dependent is the ultimate signified; and the thoroughly established is their inseparability. Alternatively, emptiness is the imagined, the clarity of awareness is the dependent, and the inseparability of those two is the thoroughly established. As for the practice of these, one must ascertain their very nature.
Taking the dharma as the path involves the deity yoga of the generation stage (utpattikrama) according to the sādhana, to be practiced as in the third chapter and the fifth chapter of the Uttaratantra. Taking the body as the path involves the other body and one’s own body, such as the retention of the channels and bodhicitta, and the meditation on the four joys; this is taught in the first, eighth, second, and fifth chapters of the Uttaratantra. Taking the mind as the path is the training of the mind, which is training through various methods.
There are two paths: the extensive generation stage and the concise completion stage (niṣpannakrama), practiced according to the sādhana; and the extensive completion stage and the concise generation stage, such as the yoga of devotion and the meditation on the four branches. Regarding the completion stage, there are four parts: the teaching on the essence of great wisdom (jñāna), taking the support—the vajra body—as the path, the classification of the saṃvara (vows) that are possessed, and the practice of training in the winds and igniting caṇḍālī.
Regarding the nature of great wisdom, there is the understanding to be known and the practice of meditation. Training in the understanding to be known has two parts: the explanation of suchness (tattva) and the differentiation of the established aspects. Suchness has two parts: wisdom and dharmatā. Wisdom also has two parts: "Great wisdom abides in the body," which teaches the support, and "Abiding in the body, yet not born from the body," which teaches the mode or characteristic as self-arisen wisdom. Dharmatā has two parts: "Pervading all things," which teaches the support, and "All conceptualizations are perfectly abandoned."
Thus, the manner or characteristic is the unconditioned, which is the teaching on suchness (tathatā). Regarding the fourfold division of the presentation: the first phrase teaches the support; the second, the characteristic; the third, the qualities; and the fourth, the nature of suchness as non-arising. Regarding the practice of meditation, there are two parts: taking the clear realization (abhisamaya) as the path and taking the result as the path. Regarding taking the clear realization as the path, there are three: the passionate, the dispassionate, and Mahāmudrā.
Among these, the passionate relies upon the action seal (karmamudrā), which is the wisdom of another's body. In that context, "in the body" refers to the experience of the inseparable signifier within one's own experience; it is the spontaneous cutting of conceptual thought and the natural entry into non-conceptuality. "Pervading all things" refers to the signified innate ultimate bliss, which is the non-conceptual and inseparable authentic awareness of the conventional melting. "Abiding in the body, not born from the body" clarifies the way of entering the signified innate through the cause of the clarifying [process], and not through the cause of producing conditioned phenomena.
The dispassionate relies upon the commitment seal (samayamudrā), which is one's own body endowed with skillful means. In that context, "in the body" refers to the triangular birthplace where the three channels meet at the navel. "Wisdom" is the bliss that signifies the ultimate. "Abiding" is the melting that signifies the conventional. Alternatively, "wisdom" is bliss, and "great" refers to the place of great bliss at the crown of the head. "Abiding" means that the melting, together with bliss, descends and abides at the navel.
"Having completely abandoned all conceptualization" refers to the signifier, which is indivisible: it is the spontaneous engagement with conceptualization and the natural settling into non-conceptuality. "Pervading all things" refers to the signified, the coemergent ultimate bliss, which is non-conceptual and the self-knowing awareness inseparable from the conventional melting. "Abiding in the body, yet not born from the body" is the cause that clarifies the manner of entering the signified coemergent state; it is not a productive cause.
Regarding Mahāmudrā, there are two types: that which is like the dispassionate and that which is like the passionate. Among these, the supreme manifestation of the dispassionate-like is as follows: "Pervading all things" means pervaded by the ultimate meaning of non-arising. "Great wisdom abides in the body" means that the meaning of the knower is also ultimate wisdom. "Having completely abandoned all conceptualization" means understanding dependent origination as non-arising. "Abiding in the body, yet not born from the body" means that the wisdom which is the object of knowledge is also of one taste in non-arising.
Regarding the passionate-like, this is the innate body. In this context, "body" refers to that very innate state. "Great wisdom" is uncontaminated wisdom. "Abides" means that through the gathering of the melted [essence], it abides as permanent and unchanging. "Having completely abandoned all conceptualization" refers to the self-knowing awareness that signifies Mahāmudrā: it is the spontaneous cutting of conceptualization and the natural settling into non-conceptuality. "Pervading all things" is applied to the self-manifestation of the senses, or it is the signified coemergent state.
"Abiding in the body but not born from the body" means that although it abides in the primordial body, it is not born from the ordinary body; it is a clarifying cause, not a producing cause. "Taking the result as the path" refers to the four bodies: the first phrase is the saṃbhogakāya, the second is the dharmakāya, the third is the nirmāṇakāya, and the fourth is the mahāsukhakāya.
The teaching on the support, the vajra body, begins with the words "In the body," and so forth. Regarding the request by Vajragarbha: "O, how many channels are there in the vajra body?"—this is connected to the Hevajra Tantra. The intention is: how many imputed channels are there in the imputed body? How many dependent channels are there in the dependent body? How many thoroughly established channels are there in the thoroughly established body?
In response, thirty-two channels are given as the answer. Regarding the imputed body, what are the thirty-two channels? They are "the indivisible one" (abhedyā) and so forth, which should be connected to the statement that the thirty-two bodhicittas flow [through them]; this is the conventional [reality] of yoga. In the imputed body, there are also thirty-two, namely the indivisible one, the subtle-form one, and so forth, which produce the elements and the secondary elements.
Regarding their presentation, there is the number, the function, the individual characteristics, the locations, and the division into primary and secondary. As for the number, there are thirty-two: the indivisible one, the subtle-form one, and so forth. As for the function, it is the reason for the definitive [classification], because the bodhicitta flows [through them]. This is the conventional [reality] of yoga. In the imputed body, there are also thirty-two, namely the indivisible one, the subtle-form one, and so forth, which produce the elements and the secondary elements. Regarding their presentation, there is the number, the function, the individual characteristics, the locations, and the division into primary and secondary. As for the number, there are thirty-two: the indivisible one, the subtle-form one, and so forth. As for the function, it is the reason for the definitive [classification], because the bodhicitta flows [through them].
Individual Characteristics
The individual characteristics are the holding of the characteristics of method, insight, and so forth. The locations are the right, left, and so on. The lalanā is the flow of the unmoving [wind]; in men, it resides on the left, and having resided at the throat, it clears [the waste] at the anus. The rasanā likewise flows with blood; it resides on the right and clears [the waste] from the navel to the throat. For women, it should be understood as the reverse. Regarding the thirty-two pariniṣpanna channels, the question is: "O Blessed One, what are these thirty-two channels like?" and so forth. The intention is: "What is the general nature or characteristic of these thirty-two channels?" Their nature is that the three realms of existence are transformed into these three channels. "Abandoning subject and object" means knowing all phenomena to be empty. Alternatively: "By means of all methods, one should examine the characteristics of entities." This means that method appears in various forms. The division into primary and secondary is established as three. Furthermore, for each sentient being, the channels are condensed into ten million, five million, and seventy-two thousand; those are condensed into one hundred and twenty; those are condensed into thirty-two, and should be understood as the fifteen yoginīs. As it is said:
"The channels, ten million and five,
Reside in the navel lotus of the body.
By the number of the four wheels,
They are one hundred and twenty in excess.
Of the thirty-two bodhicittas,
There are thirty-two supreme channels."
This is the formal presentation.
The nature is the application of the modes of explanation; and although the application of these modes of explanation is present in all [teachings], the application of them to their respective contexts through the oral instructions of the Guru should be understood as being like the branches of a tree. Furthermore, there are the generation stage and the completion stage. Regarding the generation stage: "The entire transformation of the three realms" refers to the complete transformation of the ordinary three doors [of body, speech, and mind] through the sequence of ritual. "Completely abandoning subject and object" refers to possessing the yoga of selflessness. Alternatively, "of all methods" indicates the glorious Heruka. "Examine as the characteristic of entities" means that all phenomena, such as the aggregates and so forth, are examined and appear as the mandala of deities arising from the union of the two.
Regarding the completion stage, there are also others: relying on the wisdom of another's body, possessing the method of one's own body, and the indivisible Mahāmudrā. As for relying on wisdom: "The entire transformation of the three realms" refers to the secret place of the wisdom consort, the Crow-Faced One, which is the complete transformation of the three channels. "Completely abandoning subject and object" refers to the hollow interior of that [place]. Alternatively, "yang na" means "atha," which is "then." "All" refers to the entire body. "Method" is the method for abiding in the bliss of the precious anthers. "Examine as the characteristic of entities" means that the essence of the melting entity and the coemergent bliss is examined through meditation according to the Guru's oral instructions.
In that regard, one’s own body endowed with the method consists of the three channels of the three realms of existence. The "complete transformation" is the triangular birth-place. "Everything is gathered within that body" means that one should abandon the subject and the object. This refers to the interior being hollow, or alternatively, because that which resides below is the nature of insight (prajñā). "Atha" is akṛta, meaning "in that." The "method" is the state of great bliss. "Everything" is the melting of the entire body. "Examine it as the characteristic of reality" refers to meditating on the coemergent (sahaja) as before.
Regarding the non-dual Mahāmudrā, there are two aspects: entering the supported phenomena and entering from within the support. Entering the supported phenomena is the inseparability of insight and method. In that context, "insight" refers to the three realms of existence, the three elements (dhātu). "Complete transformation" means that through the yoga of being free from the one and the many, everything is transformed because it lacks inherent nature.
If one asks how insight is to be viewed: for that reason, it is said, "One should abandon the subject and the object." If one asks how the method is to be viewed: unlike the Vehicle of the Perfections (pāramitā-yāna), it does not depend on the yoga of being free from the one and the many and so forth; thus it is athava. It is the examination of the characteristics of reality, such as the perfections and the immeasurables, which are the nature of the appearance of the method.
Alternatively, "Everything is the complete transformation of the three realms of existence" means that it is subsumed within the innate avadhūtī of the three elements of body, speech, and mind. "One should abandon the subject and the object" means that the conceptualizations of the wisdom (jñāna) born therein are severed, and non-conceptuality arises.
"Method" (upāya) refers to entering into the natural state of non-conceptuality through the self-manifestation of the flavor of bliss. "Of all" refers to the inseparability of method and insight (prajñā). If one asks where such great primordial wisdom (jñāna) abides and relies, it is said: "Examine it as the characteristic of the entity." Here, "entity" (bhāva) is the primordial sense faculty, a form that is invisible and unimpeded. "Characteristic" (lakṣaṇa) is the great primordial wisdom abiding therein. "Examine it as" refers to the pith instruction on the self-manifestation of the sense faculties and the self-blazing of primordial wisdom. The ritual supplements for these are the same as the previous ones. There are three signs of these: immutability is the sign of the view. "Heat" is non-attachment to all entities. "Abandoning the eight worldly dharmas" should be known as the sign of conduct.
Regarding the divisions of the vow (saṃvara), there are two points: the application of the mode of explanation and the extraction of the reasons from the latter chapter. Regarding the application of the mode of explanation, there are three points: the etymology, the divisions of the mode of explanation, and the clear realization. Regarding the etymology, there are three: summarizing the many into the few, the vow of the external body, and dissolving into the supreme great bliss. Furthermore, there is that by which one vows, that in which one vows, and the perfect vow. Among these, summarizing the many into the few refers to the vow of method and insight, and the vow of the three—body, speech, and mind. The vow of the external body refers to the vow of the four wheels (cakra). The vow into supreme bliss refers to the joys and the moments. Regarding the divisions of the mode of explanation, there are two:
There are the generation stage and the completion stage. Regarding the generation stage, there are two: the path and the result. In that regard, the path consists of the moon and the sun arising from the complete transformation of the vowels and consonants; these are wisdom and method. Because all phenomena are subsumed and differentiated therein, it is the classification of the saṃvara (vow/union). The result also consists of the three bodies and the three vajras; because the results of all deities are gathered therein, it is the classification of the saṃvara.
Regarding the completion stage, there are three: relying on the wisdom of another’s body, possessing the method of one’s own body, and application to suchness. Furthermore, the application to the wisdom of another’s body refers to the four goddesses of E-vaṃ-mā-yā; these are the four mudrās or the four yoginīs such as Sahaja and so forth. Because all supports are gathered therein, it is the classification of the saṃvara. Possessing the method of one’s own body refers to the number and form of the petals of the four cakras; because the entire body is gathered therein, it is the classification of the saṃvara.
Regarding the application to suchness, there are also the common and the extraordinary. The common consists of the four truths and the four classes, which is the supreme saṃvara of the classes. The extraordinary consists of the supreme and the non-supreme. Furthermore, the supreme is the supreme saṃvara of the bliss of the moments and the four joys. The non-supreme is the classification of the saṃvara through the supreme saṃvara of the bliss of the four suchnesses.
In the manner of the latter chapter, there are two reasons shown: the perfectly awakened buddha and the buddha. In that regard, the perfectly awakened buddha is the establishment of the four cakras as the four bodies, the four results, and the four classes.
By way of the reasons for the formal presentation, the classes are the supreme vows, and the Buddha is the bodhisattva of the ten bhūmis. Since those born as humans are Buddhas from the very beginning, they are the supreme vows of bliss; thus, there is a division of vows. Regarding the clear realizations, there are two: training in the upper gate of the winds as the antidote to conceptualization, and training in bodhicitta as the antidote to the afflictions. There are two aspects to the winds: that which is to be known and that which is to be meditated upon. Regarding the former, there is knowing the external purity and knowing the internal purity.
Regarding the external, it is the application of the winds to the staffs and water-clocks in royal palaces and monastic residences. Regarding the internal, it is the application of the number of petals to the emanation wheel at the navel and so forth. Having known these to be of the nature of complete purity, one meditates on the winds. The moon, the sun, the āli and kāli, and day and night occur in four sessions each, making eight. The transition of their alternating occurrence is every half-session, making sixteen. Each of those also has thirty-two water-clocks through the portions of method and insight. Furthermore, since four arise sequentially from whichever one of the moon or sun is present, there are sixty-four staffs. Once the winds have become serviceable in that way, the calculations of number should be understood from other sources. Training consists of training in the numbers from ten up to a hundred, and the application of the winds to the coemergent. Regarding the training in bodhicitta, there are two: the division of terms and the application of the mode of explanation.
Regarding that:
Where does the sound fall? At the navel; this is the meaning of the second [case]. What falls? The "hare-marked" (the moon); this is the meaning of the first [case]. From what does it fall? From the syllable Haṃ; this is the meaning of the fifth [case]. By what does it fall? By the blazing of the caṇḍālī; this is the meaning of the third [case]. For what purpose does it fall? For the purpose of burning the tathāgatas and so forth; this is the meaning of the fourth [case].
There are also two ways of applying the explanation: the generation stage (utpattikrama) and the completion stage (niṣpannakrama). Regarding the generation stage: at the navel is a multicolored lotus. The caṇḍālī is one's own consort. The āli with the moon is Vajrasattva. The blazing is the passion (rāga) of those two. The tathāgatas are the five aggregates, which reside in Vajrasattva. Locanā and the others are the five elements, which reside in the consort. Burning is the melting through passion. The "hare-marked" is a synonym for the seminal fluid (bindu). Falling is the descent of the four drops. Haṃ is the song of exhortation.
Regarding the completion stage, there are three: relying on the wisdom of another's body, possessing the method of one's own body, and the non-dual Mahāmudrā. Regarding the reliance on wisdom: the caṇḍālī is the sun; the āli is the moon. The navel is the jewel anthers and the "crow-faced" [channel]. The blazing is produced by passion. The five tathāgatas are the world of sentient beings (bhājanaloka) comprised of the body. Locanā and the others are the world of the vessel (bhājanaloka) comprised of the elements. Burning is the process of digesting so that the ordinary is no longer perceived. The "hare-marked" is the melted [fluid].
The syllable Haṃ resides in the abode of great bliss (mahāsukha). "Dripping" refers to its movement therein. Regarding the meditation on one's own body as the method (upāya), which abides in the channels (nāḍī) and wheels (cakra): at the navel, the wind and fire are ignited from the syllable Aṃ, and as the light rays arise, they incinerate the five tathāgatas, as well as their forms, meanings, and names. At the throat, the forms, meanings, and names of Locanā and the others are also incinerated. Emerging from the brow, the tathāgatas are summoned as light rays and dissolve into the Haṃ; having become both with and without parts, the bliss of the thirty-two [major marks] arises at the limit. The Haṃ melts and pervades the palate and so forth, then emerges from the anus. From there, it goes to the throat and rests, restoring one's own syllables. It is released into the heart and acts as before. The Aṃ at the navel becomes refreshed, like an elephant tormented by the summer heat being bathed with a hundred jars of water, or like a queen adorned with ornaments being satisfied by her desire; thus, bliss and joy arise.
The non-dual Mahāmudrā is also Caṇḍālī, which is fierce (caṇḍa) toward the nature of conceptual elaboration (prapañca). Ālī is the feminine sign, the unsurpassed goddess of insight (prajñā). The navel is the earth maṇḍala, the nirmāṇacakra; the space maṇḍala, the mahāsukhacakra, is fixed and abides at the navel. "Blazing" refers to the supreme Indra or the self-blazing of wisdom (jñāna). The incineration of the five tathāgatas means that the mind, which is the nature of the five wisdoms, is incinerated through their indivisibility, thereby becoming the Vajrasattva of great bliss.
The eyes and so forth are the five elements that bring the body to completion. "Burnt" means becoming inseparable from the melted bindu, thereby becoming Vajrasattva. "The one with the hare" (the moon) is a synonym for Vajrasattva himself. "Haṃ" is the wind of coemergent bliss. "Dripping" is the inner blazing, which is bliss, clarity, and non-conceptuality.
Regarding the chapter title, although it is mostly designated from a partial perspective, here it is applied to the whole. First, the introduction is called parivarta, which means "exchange" or "transformation." Thus, "Vajra" refers to Hevajra. "Family" (kula) refers to the limbs such as the retinue and so forth. "Chapter" (pariccheda) refers to the retinue spreading out and transforming around the Teacher, or the differentiation of the Teacher and so forth. Alternatively, through the questions and answers, "Vajra" is the Teacher; "Family" is Vajragarbha, and thus it is the "Compassion Family"; "Chapter" is pariccheda, meaning to cut and divide, having asked questions and then answering by dividing and cutting [the topics].
Furthermore, in the manner of the tantra, the "Vajra" is the accomplishments (siddhi) such as the objects of focus and the gazes. The "Family" is the yogi who accomplishes those. "Chapter" is patala, which means "firm" and "protecting"; like a garment, it protects and guards against harm and shame, and the accomplishments should be understood in that same way.
Furthermore, regarding the method of practice: "Vajra" is the completion stage (niṣpannakrama); "Family" is the generation stage (utpattikrama); and "Chapter" is the teaching through detailed differentiation. The first is either dependent on others or the supreme bestower of the subtle.
The first chapter, the chapter on the Vajra family, is completed in written form. Next, the methods for practice—the generation stage, the completion stage, and the two stages combined—are taught in their respective chapters. Among them, the second chapter is the cause of the generation stage; the third is its essence; the fourth is the perfection of the result; the fifth is the meditation on the deities of the completion stage; the sixth is the conduct; the seventh is the qualities of the result or its branches; the eighth is the basis or support for both stages; the ninth is the manner of purifying the two stages; the tenth is the arising [of the result] in the continuum by taking the two stages as the path of empowerment, which follows the second in the sequence of meaning. These are the methods for practicing the path. The eleventh should be understood as the result of practice. Regarding that, the compiler provides the transition, saying, "The mantra chapter shall be explained." As for "mantra" (mantra): ma is "mind" (manas), and tra is "to protect" (trā) all sentient beings who possess mind. As it is said: "Ma is said to be mind; tra is taught to be protection." Alternatively, ma is the "essence" or "suchness" (tattva), and tra is "to guard" or "not to be separated from." Furthermore, it is said that one should have devotion to the meaning of ākāra, which is mantra; thus mantra is that which invites. Moreover, mantra is said to be an invitation; for example, just as when a great person is called with a loud and swift voice, they come upon merely hearing it, so too, in order to bring the ḍākinīs and noble ladies face to face.
The chapter is as before. If one asks how this serves as the cause for the generation stage, it is through the heart mantra and the deity mantra. Among these, the heart mantra is the cause of generation; the deity mantra is the cause of clarification; and the action mantra is the cause for attaining power, so one should have no doubt. Furthermore, the teaching on the torma mantra is because the torma is a prerequisite for accomplishing activities.
In that regard, oṃ akāro nivaranaḥ means "Oṃ, the syllable A is the door." Artha means "object" or "meaning." Uha vigata means "devoid of meaning." Mama means "mind-only." Akāraṇa means "aspect." Uha vikata means "devoid of aspects." Mama means "mind-only," which is the mind-only that is empty of aspects. Furthermore, oṃ is a; it shows that all phenomena to be expressed—from form up to omniscience—and all eighty-four thousand aggregates of the Dharma that express them, are unarisen. A a. Thus, oṃ is the commitment. Sarvadharma refers to the phenomena. Akāramukhaṃ is the thesis that they have the door of A. Ādyanutpannatvāt means "because they are unarisen from the very beginning"; this is the logical reason. Oṃ āḥ hūṃ is the blessing. Phaṭ is for the purpose of pacifying discordant obstacles. Svāhā establishes the foundation. "All bhūtas" refers to all wandering beings. Baliṃ is the torma; by possessing the two accumulations, it becomes a power. This is its mantra. The Tathāgatas are Vairocana, Amitābha, Ratnasambhava, and—
Amoghasiddhi and Akṣobhya are the seed syllables in their respective order. If one asks what is intended by these: they represent the blazing of inner heat (caṇḍālī), the seed syllables, and the lords of the families (kula) during empowerment; or, by adding a single hūṃ to make two hūṃs, they are necessary at the time of the pride of the six families, and they demonstrate the subtle yoga of the six syllables, the seed syllable for tasting the nectar (amṛta), and the very meaning of the condensed five hundred thousand [recitations]. Devapicu vajra hūṃ hūṃ hūṃ phaṭ svāhā. This is the heart essence (hṛdaya) of Hevajra. It is deva because it pacifies the thorns of the afflictions (kleśa) and conceptual thoughts (vikalpa). It is picu because it is as soft as cotton wool. The three hūṃs are the body, speech, and mind. It is the "heart essence" (hṛdaya) because it stimulates the mind. It is supported by the coemergent (sahaja) and generates the resultant body of great bliss (mahāsukha). Regarding the phrase "the feet of all mantras," and so forth: among the mantras of Hevajra, oṃ is at the beginning, hūṃ phaṭ are in the middle, and svāhā is placed at the end. These are determined for three types of disciples: oṃ is for gathering disciples who are to be pacified; hūṃ phaṭ is for subduing the wicked; and svāhā is for gathering those who are intermediate. A ka ca ṭa refers to the "churning of the city," both outer and inner. The outer is the primary activity: having first completed the approach (sevā) of Hevajra, one should then perform the activity approach. One should arrange the eight syllables upon an eight-petaled lotus at the heart and perform the recitation with the radiation and reabsorption of light rays.
Regarding the practice: one should visualize that by means of those light rays, the body, speech, and mind of the city-dwellers are gathered together, just as a magnet attracts iron filings. One recites the charnel ground mantra hūṃ phaṭ, as in the case of Ḍombīpa. As for the internal practice, one meditates on eight drops at the heart and, once the mind is held there, the cities of the six external sense faculties are gathered. If one asks, "Will it not be accomplished by the mantras of others?" it is for that reason that it is also [accomplished] by the yoginīs. In that regard, there are two types of recitation: gradual and simultaneous.
The gradual method is: oṃ āḥ aṃ hūṃ phaṭ svāhā; one should recite this one hundred thousand times for Nairātmyā. Likewise, by interspersing the three tattvas, one should apply it ten thousand times for each of the goddesses. The simultaneous method is: from oṃ āḥ through to hūṃ phaṭ svāhā for all the mantras, with the same number of recitations for the principal deity and the retinue as before. The application of the seed-syllables will be explained below. Trailokyākṣepa means "shake the three worlds." The two-armed [form] is the support for joy, the Dharmakāya. The others are as before. Jvala jvala means "blaze upon the objects or conceptual thoughts." Bhyo means "satisfy." The four-armed [form] is the support for supreme joy, the Saṃbhogakāya. Kiṭi kiṭi means "cut through the discordant factors." The six-armed [form] is the support for the joy beyond [joy], the Nirmāṇakāya. Oṃ is the syllables a, u, and haṃ, which is emptiness. Āḥ is the signless. Hūṃ is the wishless.
At the time of generating the deity for the approach and accomplishment (sevāsādhana), there are the mantras for blessing the body, speech, and mind, and for blessing food and drink as nectar (amṛta). Oṃ rakṣa is the mantra for purifying the ground; it functions in three stages: protecting the ground of approach, protecting the ground of yoga, and protecting the ground of accomplishment. Oṃ hūṃ svāhā stambhanaḥ refers to the following: having previously completed the approach of the solitary hero Hevajra or the maṇḍala, or alternatively, having completed the approach of this very [deity], one performs the accomplishment by first accumulating merit. Within a pavilion (guḍa), one generates Vajrayoginī from the four vajras or from the seed-syllable and hand-symbol. One then performs the summoning and absorption of the wisdom-being (jñānasattva), the blessing, the empowerment, the offerings, the praise, and the tasting of nectar. Reciting oṃ āḥ hūṃ svāhā ten thousand times, for the application of the accomplishment, one appends amukaṃ stambhaya kuru maṃ and, through the speech of meditative absorption (samādhi), visualizes the body as being suppressed by the vajra, the great powerful one (mahendra), and so forth. Likewise, this is to be applied to each yoginī and each mantra. A phuḥ and so forth is for bringing down rain. The meaning of this consists of the approach, the near-approach, the accomplishment, and the great accomplishment. The "approach" refers to the approach of the Hevajra maṇḍala, which is to be applied as "by the master." The "near-approach" is to be applied by prefixing oṃ guru and so forth to the previous hūṃ phaṭ svāhā. Having obtained the signs therein, one should perform the accomplishment: construct a pond in the direction of the wind.
Applying this, first perform the preliminary rites (sādhana-pūrvāṅga). Then, having drawn the colored powder mandala (rajas-maṇḍala), arrange the cakras (statues or cards). Furthermore, in the meditation, the goddesses trample upon snakes, while the principal deity tramples upon Ananta. If one performs the mandala accomplishment, the offerings, the praises, and the tasting of the nectar (amṛta), then regarding what is called "the form of āḥ phuḥ": during the preliminary stage, the image that has been fashioned should also be generated as Ananta. Summon the natural [deity] into it, offer praises, and perform the recitation (japa) below. As for the "great accomplishment," it is said that Ananta is placed there; thus, having performed the suppression, one strikes [him] with the mantra "Ananta-krodha." If success is not achieved, the "enhancement" is to recite the mantra in reverse, which means reversing the syllables, starting from the end with phaṭ. In the same way, the approach (sevā), accomplishment (sādhana), and the application of the accomplishment to the activity are easy to understand.
There are two ways to split a deity: external and internal. The seed of Brahmā is the palāśa tree and lac. "Accomplishing on the Rāji" refers to the day of the Rāji constellation. Kuṣāracchinna means cutting with a grass-sickle. "The sun being eclipsed" means being seized by a planet in this continent or another, every seven months. Regarding "grinding Akṣobhya and making [it into a tool]": having kneaded it with that [substance], make the form of a battle-axe (paraśu). For the purpose of accomplishing Vajra-kuṣāra, recite the mantra ten thousand times. At the time of the application of the rite, grind it and make a drop (tilaka) on the forehead. "Whichever deity one bows to, that one splits" means that one should visualize the axe upon the support of a deity such as Maheśvara and then prostrate. The approach is as before. As for the internal: the seed of Brahmā is the bodhicitta. "Accomplishing on the Rāji" is the time of union.
Kuṣāracchinna is the service of bodhicitta. Akṣobhya-tāḍana is the striking. Sūryagrahaṇa is the self-arisen flower. Paraśu is the axe; because it cuts, it is like pressing down with the foot, crushing from below. Japa is meditating again and again. Whichever deity is prostrated to, it crushes any attachment to entities such as form and so forth. The remaining terms are easy to understand and thus are not explained. Vajrī and so forth should be applied to each of the yoginīs and each of the deities mentioned above, such as the paralyzing [rites]. "One who possesses the ascetic observances" means that in the generation stage, one should attain the signs; in the completion stage, having attained one's own experience, one should act without hesitation. The title of the chapter should also be applied as appropriate, as before. This is the second chapter.
Then, regarding the statement "the chapter on the deities shall be explained," "deity" (deva) refers to that which arises from the body and enjoys bliss; thus, it is a deity. Because it has the sense of a continuous stream of peace, it is a deity. Its sequence is also twofold: the explanation of the two-armed [deity] and its application to others. Regarding the explanation, there are also two: the generation of the solitary hero and the maṇḍala circle. Among those, as for the solitary hero: the practitioner, endowed with the perfections, begins from the protection of the site with the words "from the light rays of the seed-syllable of one's own chosen yoga" and so forth, starting from the verse concerning the heart and so on.
Having performed the sequence of activities up to the blessing of the offerings as before, one should offer to the Venerable Lord and the others in the sky with the three and a half verses, and then perform the confession and so forth. If one asks, "Why should one not meditate on the deity without having accumulated the collections?" it is because nothing arises without preceding causes and conditions. For example, just as a green sprout will not emerge without the substantial cause of the seed and the cooperative conditions of water, fertilizer, and warmth, one must accumulate the two collections: the cause, the collection of merit, and the condition, the collection of wisdom.
To accumulate the collection of merit, one must emanate the field of merit, which is done in four ways: emanation from the heart, clear visualization of the array, abiding in its natural state, and invitation. In this context, it is the invitation. One [visualization] is the sixteen-armed Heruka surrounded by the eight goddesses. One should then offer to him with outer, inner, secret, and suchness offerings. The outer consists of incense, flowers, and so forth. The inner is the offering by the eight goddesses:
"Gaurī holds the deer-marked [moon],"
refers to holding in her hand a skull-cup filled with bodhicitta. This is a concise phrasing of the tantra. The terms "hand," "vessel," and "holding" should be applied to all the preceding and following lines. "Victory over Māra" is the self-arisen rakta. "Water" is urine. "Medicine" is excrement. "Vajra" is the great flesh. "Taste" is honey, which symbolizes wine. The hand-drum is the outer offering.
"Great desire and passion" refers to the secret offering. "Great desire" is the principal deity, and "passion" is Ḍombī. The phrase "embraced by Ḍombī around the neck" means that the goddesses who are the objects of offering are absorbed into the principal deity, and the goddesses who perform the offering are absorbed into Ḍombī. Alternatively, they are absorbed into oneself through the passion of kūrma (the ritual union), and the offering is made in the manner of Ḍombī embracing from the wind direction (the northwest). At that time, the experience of the flavor of bliss is the offering of suchness (tattva).
In front of that, one should perform the sevenfold purification. As it is said: "Having made offerings to the Guru Vajradhara, one should completely purify the seven [limbs]." Then, first, the accumulation is sealed with one verse beginning with "Maitreya" and so forth. The purpose of the first two lines is to empower the accumulation of merit (puṇyasaṃbhāra), and the purpose of the latter two lines is to empower the accumulation of wisdom (jñānasaṃbhāra).
The etymology is either because the objects of focus are immeasurable, or because the result obtained is immeasurable. The definite order of the divisions is the order of their arising: since compassion arises from one who possesses love (maitrī), it is applied in that way. The objects of focus are applied in sequence from the higher realms and the lower realms, to the hearers (śrāvaka), the solitary buddhas (pratyekabuddha), and from sentient beings up to the buddhas. The method of meditation is divided into nine levels of great, medium, and small. First, regarding "love," it is like a close friend; love arises for one who has been taken into one's own heart.
In the same way, apply this to the three types of relatives: superior, middling, and inferior. Furthermore, meditate upon all sentient beings as being of the three types of ordinary persons and the three types of enemies. Likewise, meditate upon the nine levels of great, middling, and small suffering, and the nine levels of great, middling, and small unsurpassed, uncontaminated bliss for those of the higher capacities. As for equanimity, meditate on it as the vessel for joy, or else meditate without any focal point.
Regarding the accumulation of the wisdom collection through emptiness and mantra, or by the phrase "the awakening of emptiness," one should grasp it as follows: if one asks whether there is nothing in front of oneself and it is empty, it is because one's own mind has rendered phenomena empty, yet one's own body still appears in its ordinary form. Then, with the two verses beginning, "In front, the syllable RAṂ upon the sun," the support is established. From RAṂ comes a sun maṇḍala, and from HŪṂ comes a crossed vajra marked with HŪṂ. Light rays radiate from it, forming a tent in the cardinal directions and above, and a vajra ground below. Whether one meditates on the source of phenomena (dharmodaya) or not, there is no contradiction. Within that, meditate on a corpse.
Now, for the meditation on the supported deity, generate it by means of the four vajras. "Furthermore" refers to the dependence upon the accumulation of wisdom. "Emptiness" is the dharmatā, and "awakening" is wisdom. Then, in the second stage, the gathering of the seed-syllable arises from HŪṂ. In the third, the reflected image is perfected. The vajra is black in color and extremely terrifying. In the fourth, the placement of the syllables is: "Abiding in the center of the hub of the vajra."
Alternatively, meditate on the reality of the syllable Hūṃ. If one asks what arises from that, it is the one and a half verses beginning with "transforming into the form of Hūṃ." Meditate on the three nested sattvas. Summon the wisdom beings (jñānasattva) who resemble oneself. Perform either the method of blessing the sense bases (āyatana) through visualization or the method of generation. From the conferral of empowerment through the offerings, praises, and tasting the amṛta, meditate slightly on the completion stage (niṣpannakrama). Perform the mantra recitation, offer the bali cake, request the wisdom beings to depart, and dissolve the commitment beings (samayasattva) into oneself, then engage in daily activities. In that same way, meditate according to the sequence of the four sessions. The various maṇḍala wheels and the construction of the support are as before. Regarding the support, there is this distinction: the enclosure of the tent is also to be visualized according to the first verse, and the inner source of phenomena (dharmodaya) is as in the eighth chapter.
First, meditate on the celestial mansion (vimāna) with the appropriate [elements] and so forth. Furthermore, the distinction here is that it has a single tier. Then, the ritual is taught by the two verses beginning with "the āli as the moon and the kāli as the sun." Meditating on the moon from the āli is the manifest awakening from the mirror-like wisdom (ādarśajñāna). Meditating on the sun from the kāli is the manifest awakening from the wisdom of equality (samatājñāna). "The seed-syllable having entered within, that itself is called the sattva" refers to the transformation of Hūṃ into a vajra, which is the manifest awakening from the discerning wisdom (pratyavekṣaṇājñāna). "Pervading the maṇḍala of space, emanate in forms equal to one's own body; having gathered them back, draw them into the heart."
Awakening from the wisdom of all-accomplishing action. The emanation of forms equal to one’s own body refers to the fact that although the meaning is the Tathāgata, they are emanated in the form of goddesses. "Drawn into the heart" refers to hṛdaya, the heart-mantra; it is the gathering [of the deities] into the hub of the vajra. Their complete transformation is awakening from the wisdom of all-accomplishing action. The yogin becoming the nature of aversion is awakening from the wisdom of the dharmadhātu, the perfection of the body.
In this context, there are two traditions: either the principal deity is shown as being like the color of a blue sun and so forth, or else the causal Vajradhara is generated as white, and then, like a ripening fruit, he turns black. The retinue, such as the yoginīs, is then shown. If one asks by what means they are generated, it says: "The master who utters the syllable HŪṂ." Regarding that, there are also two methods: with a consort and without a consort. If there is no consort, syllables are emanated from the HŪṂ at the heart, and the retinue is generated by the five awakenings in accordance with the [principal deity]. If there is a consort, the causal Vajradhara arises from the melting of passion; then, through the union of churning and being churned, the retinue is generated in the manner of womb-birth by the five awakenings in accordance [with the principal deity]. In the former case, it is called "the master who utters the syllable HŪṂ." In the latter case, it is called "the master who proclaims the syllable HŪṂ." As for the consort, according to the pith instructions, she is asserted to be Nairātmyā. In that regard, one meditates on the three nested beings and performs the summoning and absorption of the wisdom wheel.
One should perform the blessing of the sense bases, the blessing of the body, speech, and mind, the conferral of empowerment, the offerings, the praises, and the tasting of the amṛta. One should also meditate slightly on the completion stage and recollect the purity. Recite the mantra, offer the torma, request the wisdom beings to depart, and dissolve the samaya beings into oneself. Then engage in the daily activities. Meditate in that same manner according to the sequence of the four sessions. Regarding the phrase, "The Protector sports in the charnel ground": if one asks why it is called a "charnel ground," it is because, by the process of the movement of the breath, it is designated as a "corpse." It is the principle of the abiding corpse; the previous corpse abiding in the dharmadhātu is the charnel ground. By this, the selflessness of the three realms is also symbolized.
In general, the "sport of the Protector" is threefold: the sport of method, the sport of insight, and the sport of their indivisibility. Method is the source of phenomena (dharmodaya). Insight is the charnel ground, the corpse. Indivisibility is the maṇḍala of the support and the supported. As for the application to others, there are the four-armed and six-armed forms. These also have two types: the solitary hero and the maṇḍala circle. The solitary hero is generated by the four vajras. The four arms are applied as "victorious over the four Māras," and all else is the same as before. The maṇḍala circle is generated as Vajradhara through the five awakenings; it melts through passion, and the generation of the retinue is the same as before. The six-armed form is also similar to that. Regarding the phrase, "trampling the corpse of the three realms":
The three realms are the imputed nature, which symbolizes non-establishment. The maṇḍala circle is the dependent nature, which abandons the imputed. This also symbolizes the dharmadhātu and the charnel grounds, as described above. This is the third chapter.
Regarding the statement, "The chapter on the empowerment of the deities shall be explained": although it is the first, it should be understood as the second. This is because it is applied to the deities in the seventh case (locative), applied to the deities in the fourth case (dative), and also applied to what is said regarding the deities.
"Empowerment" (abhiṣeka) means abhiṣecana or abhiṣekita; it is an empowerment because it washes away stains or implants potential. "At one's own heart" refers to the two-armed [deity] and so forth, generated as before, and then, having unified it with the wisdom circle, [placing it] at the heart of the principal deity. "Visualize the seed-syllable" refers to HŪṂ or AṂ. "Its light rays in the form of a hook" refers to the aspect of color and shape, as it possesses the quality of summoning.
If one asks what that does: it is stated that [the deities] residing in the three realms and so forth are invited. Having invited them, one should emanate the eight goddesses from one's own heart to make offerings and offer supplications. Then, those [offerings] completely transform and the empowerment is conferred. If one asks what that becomes: it is the complete perfection of Heruka himself.
Furthermore, regarding "meditating on the visualization and meditating on the blessing": this is according to what appears in the sādhana, such as the six limbs or the three absorptions (samādhi). Alternatively, "visualization" is the generation, which is the generation stage (utpattikrama).
The meditation of blessing consists of the completion and the perfection stages. "Three sessions" refers to a single day. "Having arisen" means with the pride of the principal deity. By the phrase "abiding in the form of the deity," the conduct of the completion stage is also included; both of these will be explained below. This is the fourth chapter, as before.
"Then" refers to immediately following the generation stage. Desiring to explain the perfection stage, the transition is made with the words "the chapter on suchness will be explained." "Suchness" (tattva) means being of a single taste, or being shown as the very nature of things, or being extremely of a single taste, or because it functions as the condensed essence.
By the passage beginning with "by nature formless," the view of insight is primarily shown. Furthermore, regarding dependent origination, which is common to the perfections, it is said: "Not from self, not from another, not from both, and not without a cause." Thus, arising by way of intrinsic nature is refuted. It is not tenable for something to arise from itself; if it were already established, there would be no need for arising, and if it were not established, it would lack the capacity to arise. Arising without a cause is not tenable, as it would be like a rabbit's horn—utterly non-existent. Arising from both is also not tenable, as a third category for either the positive or the negative is impossible. If arising were from another, would it be from the past, the future, or the present? It is not tenable in any of these ways, for cause and effect cannot exist simultaneously.
It is also untenable for [the effect] to arise from the future, because since it occurs later, it is not the cause itself. If one asks, "Then does it arise from the past?"—does it arise from that which has already ceased or from that which has not ceased? It does not arise from that which has ceased, because being non-existent, it is like the horns of a rabbit. If it arises from that which has not ceased, it follows that they are simultaneous.
To refute this, the opponent might say: "The cause is not ceased at the time of the cause, but it ceases at the time of the effect." To that, one asks: is that [cessation] separated by another moment or not? If it is separated, then there is no cause that produces the previously ceased [entity]. If it is not separated, they would still be simultaneous. If one argues that it is separated by its own time and not by the time of another, one asks: "Does this not mean that arising from the prior [cause] is not simultaneous?"
The cause and effect are both subsumed within three moments: the parts of arising, abiding, and ceasing. Therefore, they are not separated by the time of another. If that [entity] were a moment, it would follow that the thing is absolutely non-existent, like the horns of a rabbit. As for formless entities, taking a thing such as a vase as the subject: because it is devoid of being one or many, it does not truly exist, just like an illusion and so forth.
Others might say the reason is unestablished, claiming that a vase is a time possessing parts, yet is a single partless unity. The first case is not so, because it is not one, since there are multiple parts. The multiplicity of parts is also unestablished, because even a single direction has six parts. Since a single direction does not exist, there is no multiplicity of parts. Furthermore, if some say that atoms exist, one must examine whether they have parts or not.
If it exists, it is the same as the previous case. If it lacks parts, then because it lacks parts, it follows that the entity is formless, just like the mind and mental factors. Likewise, the person who is the viewer also does not exist. The same logic applies to sound and so forth. If someone were to claim that the mind is truly existent, the reasoning established previously—that "there is no mind and no mental factors"—remains unrefuted. As it is said: "The element of form is empty; in that very same way, sound should also be understood." And so on, up to: "That which is called 'apprehension' is empty; how could consciousness exist in the middle? That which is called 'the ear' is empty; how could consciousness exist in between?" Thus it is taught extensively. This establishes the common wisdom in a manner concordant with the Middle Way, while demonstrating the self-knowing [mind] in a manner concordant with Cittamātra, as will be explained in the eighth chapter.
The uncommon view, which emphasizes method, is the knowledge of great bliss. This is taught by the passage beginning with "the mother who gives birth" and so forth. If one asks whether "the mother who gives birth" and so forth refer to meditation and conduct, that is true; however, in the context of the uncommon [path], method is emphasized. This is because the view generates wisdom, or alternatively, even if it is a method of meditation, it emphasizes the method for practicing the view in order to generate the wisdom of individual analysis of the mind. One should not have any doubt. Furthermore, there are three [aspects]: the wisdom of another's body, which relies on the lower gate; the method of one's own body, which relies on the upper gate; and the wisdom of suchness, which is conjoined with non-apprehension.
In that regard, there are two types of reliance upon insight: the beginner and the one whose karma has ripened. The "mother" for the beginner is one from whom one has received empowerment. The "sister" is one who has received empowerment together with oneself. The "daughter" is one who has been empowered by oneself. "Always worship" means continuously, as at the time of empowerment. "Knowledge of yoga" refers to the oral instructions of the guru. The "dancer" is one of great insight. The "dyer" is one of great faith, who is thus easy to transform. The "vajra woman" is one shown through meditative concentration. The "outcaste woman" is the mudrā of diligence, being courageous. The "brahmin woman" is one of excellent character, possessing patience. Whichever of these qualities one possesses, meditating on the action mudrā as Nairātmyā is the ritual of insight; the ritual of method is to meditate on oneself as Hevajra. "Always worship that very one through reasoning" means being endowed with the lunar observance. "How it shall not be divided" is the secret manner. "Great effort" means possessing the oral instructions focused on the sublime. "Relying itself" refers to the samaya of the qualities of desire, or of food and so forth. "Not secret" is an illustration; it refers to the case where one does not exert effort and does not rely [on the practice]. "Serpents and thieves" refers to the faults of this life. "The earth-dweller and fire cause suffering" refers to the hells after death, which are the faults of future births. Because the karma has ripened and is complete, one should understand the "mother who gives birth" and so forth in terms of what is to be approached and what is not to be approached.
The action mudrā and the ordinary [consort] are to be employed. The methods, insight, rituals, and so forth are in accordance with the beginner. By relying on the upper gate of one’s own body as the method, the "mother who gives birth" is the wind that flows through the left iḍā channel. The "sister" is the wind that flows through the right piṅgalā channel. "Always worship with the logic of yoga" means to join them with the coemergent wind in the central avadhūtī. "The dancer" is the swift wind associated with the eyes. "The dyer" is the transformative wind associated with the ears. "The vajra woman" is the stable wind associated with the nose. "The outcaste woman" is the fearless wind associated with the tongue. "The brahmin woman" is the wind of purified faults associated with the body. The ritual of method is to joyfully engage with objects through those winds without wavering or obstructing them. The ritual of insight is to withdraw them and render them without intrinsic nature, joining them with the coemergent wind in the avadhūtī. "Always worship with the knowledge of suchness" means to continuously practice yoga endowed with those rituals. "How will they not be divided?" refers to the union of method and insight. "Exerting oneself" refers to the diligence of body, speech, and mind. "Relying" is to be understood [as the goal]. "Not hidden" refers to the conceptualization of one's own mother. "Serpents, thieves, and so forth" are the faults emanated from conceptualization, just like the suffering in a dream. Joining that suchness with insight is as follows:
The mother is the mind; the sister is the mental factors. Regarding the phrase "knowledge of yoga," it does not mean the non-existence or cessation of the mind and mental factors. Rather, without relying on the mother of method and insight, the cessation applied to others is itself the great bliss that arises naturally as the innate faculty, like one free from attachment. "Always worship" refers to the pith instruction on the uninterrupted self-appearance of the faculties. The dancer is form and the eye faculty; the dyer is sound and the ear faculty; the vajra woman is smell and the nose faculty; the outcaste woman is taste and the tongue faculty; the brahmin woman is touch and the body faculty. "By the ritual of method and insight" refers to the Great Seal (Mahāmudrā). Furthermore, "by knowing that very reality" means the great bliss is self-luminous within that innate faculty. "Always worship" refers to the pith instruction on the self-appearance of the faculties. "How it does not become divided" is because it is coemergent. "With great effort" means it is attained through the pith instructions of the Guru. "The support itself" refers to the supreme goddess of insight and the qualities of sensory desire. "Not secret" is an illustration; it means if one does not strive or rely [on the practice]. Furthermore, it refers to engaging in conduct without possessing the Great Seal and the pith instruction on the self-appearance of the faculties. Therefore, [practices such as] snakes and thieves are the faults of training in perverted ascetic observances. Why is it that those action seals (karmamudrā) are marked with a seal in order to abandon the ordinary?
"It shall be explained as the cause of liberation," so it is said. By what means? By the "five families," which refers to the single verse beginning with "Vajra, Lotus," and so forth. In what manner? By the two lines beginning with "By this vajra." Furthermore, when the vajra and the others are sealed by their respective [deities], they take on that very nature; thus, having abandoned the ordinary, they become the cause of liberation. Regarding this, some masters maintain that the secret place is what is sealed, but that is not consistent here.
If one asks, "By what is what sealed?" it is the single verse beginning with "By the vajra mudrā, Ḍombī herself," and so forth. These should also be understood in the sense of the second [case] as the first. If that is the case for the Dancer and the others, one might ask, "What is it like for the Procreatrix and the others?" To this, it says, "These," and so forth.
In that context, "It shall be explained in brief" refers to Vajradhara, the sixth family. "These" refers to the previous ones. "The family of the Tathāgata" is so called because although he is Vajradhara, he is the nature of body, speech, and mind. To explain that, it says "Glorious," and so forth. Furthermore, the "Glorious Vajradhara" is the body of great bliss. "Having gone to suchness" refers to the Dharmakāya; this is the sealing of the Procreatrix. "Likewise, having returned again" refers to the manifestation of the Form Body (Rūpakāya); this is the sealing of the Sister by the Saṃbhogakāya, and the sealing of the Daughter by the Nirmāṇakāya. "By this knowledge of insight..."
The dharmakāya and the awareness of method are symbolized by the rūpakāya and saṃbhogakāya. By this reasoning of inseparability, the nirmāṇakāya is symbolized. Thus, it is said, "He is called the Tathāgata." Although Vajradhara is the body of great bliss, by the reasoning of his three dharmakāyas, he is designated as the Tathāgata family. If one asks, "How many families are there?" the single verse beginning with "The families..." teaches that the one is shown as six, five, and three through its divisions and summaries. Furthermore, if one asks how there can be divisions when there are no divisions of conceptual families in the state of purity, it is true that they are established through the divisions of the impure state. Thus, the single verse beginning with "Families, elements, and so forth" was spoken. Generally, the positing of distinct families is conventional, while the single family is ultimate. As it is said: "Distinctions are like rivers; one should not speak of them as being many." Some maintain that as long as one makes assertions, one remains in the state of excluding others. For example, from a variety of causal collections, a variety of effects appear; just as there is only one darkness to be dispelled by various lamps, yet the lamps themselves are not one. Furthermore, it is said: "The accumulations, the dharmakāyas, and the activities for the benefit of beings are the same for all Buddhas." If analyzed through reasoning, it is sufficient to be very joyful within the sphere of the mind. Now, in order to show the experience of meditation, the passage beginning with "There is no meditation..." was spoken.
Furthermore, in the context of the view of insight, because the eye faculty and so forth lack intrinsic nature—due to the reasoning of being neither one nor many—there is no meditator. Moreover, in the context of the view, because form and so forth do not exist, there is also no meditation; this is the remainder. The phrase "there is no object of meditation" is also like the previous two cases. This is because, in the context of the view, the mind and mental factors lack intrinsic nature.
If one asks: "But if meditation is the core of the path, if it does not exist, how could the result and the other paths exist?" For that reason, it is said: "Gods and mantras also do not exist." This also serves as an illustration for other results; even the Buddha, the Blessed One, does not exist. It also serves as an illustration for other paths; mudrās, maṇḍalas, accomplishments, and activities also do not exist. Even imputed mudrās such as the vajra-fist do not exist. Even the fire offering (homa) of pouring butter into the fire, or the imputed heart mantras and garland mantras such as ruru sphuru and so forth, do not exist. Even maṇḍalas imputed as colors and shapes, or as walls and so forth, do not exist.
If one asks: "How can such an experience of meditation become a basis for excellence if it is merely the absence of intrinsic nature?" It is said: "Abiding perfectly in the nature free from conceptual elaboration," and so forth. Furthermore, in the context of the view and so forth, by practicing the bliss of individual discernment—the uncommon method of the consort and so forth—
Here, in the experience of meditation, only the supreme great bliss will arise of itself. Furthermore, that is the non-conceptual cognition that enters into its own natural state, free from elaboration. "From the nature" means from the innate great bliss. "Action" is applied as the fifth case [the ablative] indicating the source of all, or alternatively, "action" is applied as the fifth case [the instrumental] indicating the agent; thus, having ceased all elaboration, the great wisdom of appearance itself abides authentically. "Abiding" refers to the identity of non-dual luminosity. As for the result indicated by "mantra" and "deity": it is called "mantra" because it causes all sentient beings to become weary of [samsara]. It is called a "mudrā" because it seals all appearances. It is called "homa" because it burns away all conceptual thoughts. It is called the "supporting maṇḍala" because it appears in various colors. Then, because its perfect nature is established from the very beginning, it is "coemergent." Now, in order to explain that perfect result, the passage beginning with "Vairocana" and so forth was spoken. In that regard, that very wisdom of bliss is "Vairocana" because it pervades without end with light rays. "Akṣobhya" means "unshakable" by discordant factors. "Amoghasiddhi" means the "action" of all Buddhas. "Ratna" means that conceptualization is rare. "Amitābha" refers to the greatness of great bliss. "Sattva" refers to Vajrasattva, which is supreme bliss itself. If these are supramundane deities, one might ask: "Is there no perfect mundane result?"
Therefore, Brahmā and the others are taught. That explanation is also presented in three phrases. Furthermore, in order to show that very Great Bliss pervades non-conceptuality and to clearly demonstrate its unity with bliss, it says: "All is expressed as that very Buddha." Regarding "all," in the context of the explanation, it says: "Abiding as the nature of all," which means it is pervaded by non-conceptuality. Regarding "expressed as that very," in the context of the explanation, it says: "That very [reality] through supreme bliss," which is the condensation of bliss into a single taste. Regarding "Buddha," in the context of the explanation, it says: "Awakened because of realizing bliss," which is non-dual self-awareness, the clear light.
Why are the mundane and supramundane excellences called "co-emergent" (sahaja)? It is because of what is stated in the passage beginning with "for what reason." Furthermore, "ha" is the body; "bhaga" is the source, and because it arises from that body, it is "lha" (divine). That is the meaning of "co-emergent." Brahmā and the others are subsumed under the conventional co-emergent, while Vairocana and the others are subsumed under the ultimate co-emergent; this is the meaning of the two verses.
Alternatively, if one asks what the "Bhagavān" of the excellences is like, it is "buddha" in this context, which refers to the aforementioned clear light. "Bhagavān" is "bhavān jīva," meaning one who possesses the spontaneous destruction of conceptualization and so forth; such a one is called the "Blessed One" (Bhagavān). Alternatively, "bhaga" refers to fortune, such as sovereignty and so forth. Thus, it is taught by one and a half verses.
However, if the view of all phenomena is established as the inseparability of insight and method, and if suchness is the experience of meditation that arises naturally, then what is the suchness of the support—the action mudrās such as the consort, the sister, and so forth? In order to understand these as the inseparability of method and insight, the text teaches this with the words "For what reason," and so on. "That which is to be called insight" refers to the suchness of insight, which is emptiness. "Because she gives birth to the world" means that although the signs of the characteristics of emptiness appear as anything whatsoever, she is the Mother, the Perfection of Insight, because she does not obstruct them. "Insight is called the sister" means that bhagavān refers to the fortunate one. Therefore, "because she shows the fortune" means that "fortune" is method, because it is conjoined with the insight of emptiness. Likewise, for the washerwoman and the dancer, method and insight follow the same sequence. The outcaste woman is also taught as method; similarly, the low-caste woman and the brahmin woman are also taught by implication to be understood as method. These are the view and meditation, the suchness of the objects of knowledge. The suchness of the practitioner, who empowers the three doors, consists of the āli and kāli vowels and consonants, and so forth. Furthermore, "By thoroughly examining the āli and kāli" means that all speech depends upon the winds, which flow from the left and the right. "All speech is explained as recitation" means that it is established by the winds, or else it is the āli and kāli.
Because it is formed from the letters of the vowels and consonants, it is "recitation"—the vajra recitation of the winds entering and exiting as the recitation of Aṃ and Haṃ. Alternatively, it is called "singing the pure mantra" through one's own innate experience. Regarding the phrase "the footprint," it appears like a seal; it is called a "maṇḍala" because it appears as a reflected image. Thus: "Because it is pressed, it is called a maṇḍala." When a maṇḍala is drawn, it is a maṇḍala. The etymology is consistent with "pressing" (maṭana) or "drawing" (maṇḍana). Furthermore, that very wisdom appears as the support and the supported, as will be explained in the later chapter. "Moving the hands" refers to dance and so forth. It is called a "mudrā" because it is a sign of bliss. "The pressing of the fingers is likewise" means it is the sign and mark of suchness. The two lines teaching the "meditative concentration of the Sattva" are also two lines; the reason for this is given by the single verse beginning with "Just as..." "Just as bliss is obtained from the father" is interpreted by some masters as referring to the Guru and the Vajradhara. That is not appropriate here. For example, what is obtained from a father is one's own wealth; the meaning is that one does not seek anything else. "One should consume that bliss oneself" means bhoktṛ is to consume or to enjoy. Therefore: "By enjoying the innate, that bliss is called meditative concentration." Regarding "Because bliss is death here," some masters assert this refers to the phenomenon of death.
Some assert that this is the conduct of the path, but that is not consistent with the present context. If one asks how so: death is the primary suffering; how, then, can it become concentration (dhyāna)? It is true, yet at the time of eating and enjoying resources, one does not seek anything beyond one's own truth, and at the time of death, one is not separated from one's own bliss because it is coemergent (sahaja). Therefore, whatever one contemplates with constant one-pointedness is exclusively concentration.
In general, according to the system of Mantra (mantrayāna), there is the attainment of the result in this life and the attainment of the result in the intermediate state (antarābhava). Regarding attainment in this life, there are two types: discarding the ripened result (vipāka) and not discarding it. In that regard, by primarily meditating on the generation stage (utpattikrama), one accomplishes the "sky-farer" (khecarī) and then accomplishes Mahāmudrā, which is Buddhahood. As for the completion stage (niṣpannakrama), the body is transformed like a rainbow and the mind becomes Mahāmudrā, thereby attaining Buddhahood directly.
Regarding the discarding of the ripened result: although there is nothing more than the body being clearly visualized as the deity, the mind is joined with Mahāmudrā. By perfecting the conduct, one proceeds through the conduct of death and attains enlightenment. If one is unable to do that, one attains enlightenment through the instructions on the intermediate state. This should be practiced according to the Root Tantra and the explanatory tantras such as the Samāja, as well as the transference of consciousness (saṃkrānti) and entering the city (purapraveśa), which should be learned from others and from the mouth of the Guru.
If one is unable to do even that, one should make aspiration prayers (praṇidhāna) to be born in future lives as a universal monarch (cakravartin) and so forth; it is said that one will achieve success within seven such births. The chapter is as before, the fifth when counting from the top.
"Then, I shall explain correctly" refers to the explanation of the finality of the result through conduct, following upon the view and meditation. Furthermore, caryā is conduct; caryā means to move. Yoginī refers to union with the yoginī. If one asks what the result of that is: it is to move and unite in the sacred sites, or to move in the manner of yoga. This conduct is taught in the later chapters of the generation stage (utpattikrama), but here it is the completion stage (niṣpannakrama). That, moreover, consists of: the secret conduct relying on the wisdom of another's body; the slightly mad ascetic conduct relying on the method of one's own body; and the supremely secret conduct of the mad asceticism relying on Mahāmudrā. The purpose of these is the supreme conduct, the perfections (pāramitā), which is the common [aspect]. The supreme is the uncommon; therefore, it is the reaching of the final accomplishment (siddhi). From the perfections comes the final tenet, which is the realization of the inseparability of appearance and emptiness. It is the cause for the accomplishment of Hevajra. If one asks why it is uncommon to say "from the perfections that reach the limit of accomplishment and from the generation stage," it is because it is the cause for the accomplishment of Hevajra, the attainment of the ultimate supreme accomplishment. That is the common [aspect] of the secret and so forth. The two verses and one line beginning with "the meditator" and so forth show merely the attire of the secret conduct, being adorned with bone ornaments. The purpose and the purity of that are easy to understand.
The person born of the Heruka union, although practicing through the experiences of the completion stage, abides with the pride of the concise generation stage. Its qualities, such as the five families and so forth, are easy to understand. Furthermore, the uncommon locations for secret conduct are the solitary tree and so on. A "solitary tree" is one not touched by the shadow of other trees. A "charnel ground" is where many corpses reside. A "house of the mātṛs" is the place of the seven mātṛs renowned in the world. "Night" is the time when the night-sign moves. "Seclusion" is where there are few people. "The borderlands" is the measure of a wilderness, such as a distance of one krośa, or separated by a lake or a barrier. These are explained as being in common with the generation stage.
If one asks: "If the locations and conduct are shown here in reliance upon the generation stage, how is there a connection to the mudrā, the channels and winds, and the completion stage?" That is true. Previously, this was treated in terms of those who are not yet mature. Furthermore, from the point of reaching the ultimate accomplishment, three lines of verse are spoken, and it is said in the Heruka Saṃpuṭa: "Abiding in the five colors."
In this context, it is like the fruit of the mango: for a yogi in whom neither the outer nor the inner has matured, the method is emphasized, relying upon the action mudrā (karmamudrā). For a yogi in whom the outer has matured but the inner has not, method and insight are joined in union, relying upon the channels and winds. For a yogi in whom both the outer and inner have matured, insight is emphasized, taking space as the path and relying upon the pith instructions. Furthermore, from below:
"From the Dharmodaya: 'The wisdom born from the source of phenomena is coemergent with space and accompanied by method.' And: 'Therefore, without meditating with the mind, one should meditate on all beings.' And: 'The coemergent is inexpressible by others,' up to 'the method of the guru's time.' Then, there is the connection. Regarding the specific distinctions of the action mudrā based on the wisdom of another's body: 'the solitary tree' is Caṇḍālī; 'the charnel ground' is Ḍombī; 'the house of the mātṛs' is Naṭī; 'the night' is Rūpiṇī; and 'the solitude or the border' is Brāhmaṇī. Why is that? Because they are heroic in vanquishing conceptualization, are untouchable and impure, and because they act amidst the many, transform ordinary appearances, and are free from the defects of afflictions and conceptualization.
Regarding the method based on one's own body: 'the solitary tree' is the avadhūtī; 'the charnel ground' is the crow-faced [channel]; 'the house of the mātṛs' is the other channels; 'the night' is the three cakras; and 'the solitude or the border' is the cakra of great bliss. Why is that? Because they gather therein and arise from it, are unmoving due to being self-impelled, the bodhicitta dawns within them, and because one rests and dissolves in the three locations, being free from the defects of attachment and detachment.
Regarding the non-dual Mahāmudrā: 'the solitary tree' is the supreme goddess of insight; 'the charnel ground' is the body; 'the house of the mātṛs' is the city of the five sense faculties; and 'the night' is existence."
Solitude and remote places are the methods for these. Why is that? Because everything is born from Mahāmudrā; because these [phenomena] abide within it as unmanifest forms; because they follow [the practitioner] as if never separated from it; and because the mind and the senses apprehend only the general, unmanifest aspect. This is because wisdom blazes forth of its own accord. "One should describe meditation as excellent" means that through such [methods], the coemergent [wisdom] will undoubtedly arise. Furthermore, when explained in common with the generation stage in external locations such as solitary trees and so forth, this is the uncommon secret conduct; yet when applied to the individual modes of explanation, it also exists as common [conduct]. The ritual for supplementing these is the same as before.
Now, to indicate the time: "When a slight degree of warmth is attained." This refers to the warmth of secret conduct through the practice of the Mahāmudrā instructions. The warmth of the "appearance of the superior faculties" is the slight warmth of the "madman" instructions. The warmth of the "great madman's ascetic conduct," in which one is not moved by external objects through the instructions on integrating [conduct] with daily activities, is the time of the measure of power.
Now, to indicate the time of the reason: "When one wishes to engage in conduct," which is for the sake of others. "When one wishes for accomplishment," which is for one's own sake. "By this, one should indeed engage in conduct" means that at those three times, one must certainly engage in the conduct.
That is the common [practice] of the secret [conduct] and so forth. The two verses beginning with "Extremely fair-faced" (śiṅ-tu bzhin-bzang) teach the companions. [The practice of] secret conduct is uncommon. One might ask: "Does [the mention of] 'a solitary tree' and so forth not contradict the teaching on companions?" It is not so; for in that [context], the manner of explanation is applied, whereas here it is taught explicitly. When [the terms] "joy" and so forth are mentioned, [they refer to] song, dance, and so on, which are taught as the essence of conduct and are easy to understand. In that regard, the purity of the mudrā and the qualities of food and drink should be understood as being connected to oneself. Now, in order to teach the conduct of the "slightly mad" ascetic practice (vrata), [the text] says "of the thief" and so forth. Regarding the other attire for this [practice], it is taught in the later [section] beginning with "lower garment of various colors." Here, the attire is taught by two and a half verses and is easy to understand. One who possesses the method of one's own body does not engage in conduct through the meditative absorption (samāpatti) of song and dance; therefore, "the sound of the hand-drum (ḍamaru) is taken up" refers to conduct similar to song. "Meditating on the khaṭvāṅga is insight" is similar to dance. "By the vajra conduct" is like meditative absorption. "These are recitation and meditation" refers to the greatness [of the practice]; it is the conduct of meditative absorption endowed with recitation and meditation. The single verse beginning with "Greed and delusion" teaches the distinction of the intention and is easy to understand. One might ask: "If one does not generally engage in conduct, will one not attain buddhahood?" One will not; it is only by engaging in conduct that one attains it.
For example, suppose a person is afraid of a frog. Even if one says to them, "Why are you afraid of this? It has no power to cause harm; it has no snout to suck, nor any teeth to bite, so you should not be afraid," the person may still remain apprehensive. Because the frog can still touch them and perform acts of harm, only when they have internalized the previous meaning do they attain fearlessness. In the same way, although one realizes the lack of intrinsic nature through the view of clinging to things as real, and meditates accordingly, clinging to things as real may still arise. Therefore, one must engage in conduct. Since clinging to things as real arises regarding the pure and the impure, the pleasant and the unpleasant, the hateful and the non-hateful, praise and blame, and so forth, one must engage in the conduct of equal taste.
If one asks whether these three types of conduct must be practiced in a sequential order or not: for some, they should be practiced sequentially; for others, they may be practiced in a "leap-over" (thod rgal) manner. One should take the conduct of conduct as the path, and apply the conduct of daily life to the Great Seal (Mahāmudrā) of the self-manifesting senses. Then, regarding the three signs, it is possible to practice the middle one, and it is also possible to practice the last one. In the Explanatory Tantras, conduct is classified into four: the conduct of the Regent (Rgyal tshab), the conduct of the disciplined yogic observance (Rig pa brtul zhugs), the conduct of total victory over all directions (Phyogs las rnam par rgyal ba), and the conduct of the Avadhūti. These and the aforementioned [three] should be subsumed as appropriate; one should understand their mutual intent.
Now, in order to teach the conduct of the madman's observance, three verses are spoken:
In order to show another aspect of this, the Explanatory Tantra (Uttaratantra) teaches: "One should eat whatever food and drink are obtained," and so forth. "Having given the gift of the body" means not regarding one's body or life. "Thereafter, engage in the conduct correctly" means being endowed with such [qualities]. If one asks what the gift of the body is like, it is taught: "Having analyzed the fortunate and the unfortunate." This means that after examining whether or not someone is a worthy recipient of generosity, one either gives or does not give. Therefore, "one should not give [after such] analysis" means that one should not give after having analyzed and examined in that way. If the conduct is the caryā of meditative attainment accompanied by song, one might ask how it is performed here. Here, it is the complete meditative attainment of song and dance through the pith instructions of the self-manifesting Mahāmudrā. Furthermore, that is taught by the two verses beginning with "food, drink, and so forth," which should be understood from the oral instructions of the sublime guru. Now, regarding the general way to understand the manner of entering the conduct: "Whichever disciple has obtained accomplishment" refers to whichever disciple has attained siddhi. "Furthermore, that is the manifestation of authentic wisdom" means that very [attainment] is the accomplishment. Alternatively, "by that as well": "For the sake of abandoning Avīci" means that by those qualities, Akṣobhya is [attained]; because the primary [source] arises from the guru, if one asks how it should be done, even one who has achieved such as the aforementioned must prostrate to the guru.
Now, in order to teach the nature of conduct—the samaya and the vows—two verses are presented. Furthermore, these are taught in reverse order and then explained. Regarding that, the two lines of the verse beginning with "The samaya and the vows are liberated" refer to the manner of the samaya activities. "Vows" refers to the manner of guarding. "The yogi performs the conduct" means that "non-performance" and "conduct" have the same meaning, as they both possess the sense of equality.
To explain those: "Liberated from training and rituals," and so forth. This means that one does not perform the vows such as abandoning the taking of life, changing the three robes, or the four ablutions; nor does one perform any activities such as homa fire offerings, pūjā offerings, maṇḍala rituals, concentration, mantra, mudrā, or enlightened activities (karma), because all of these are of one taste and thus both are equal.
Now, in order to generally teach the manner of the types of conduct, one verse beginning with "Certainly, first..." is taught; this is easy to understand. Furthermore, according to the tradition of the master Pullahari, this is explained as being the aspect or essence of the great conduct of a madman.
Now, in order to generally teach the reason for the conduct: "For the sake of the benefit of all sentient beings, always with compassion" refers to the benefit of others. "One should drink; the yogi delights in drinking" refers to one's own benefit. Furthermore, by the word sambala, it is called "perfect strength." Sam means equal or perfect; bala means strength, which is bliss.
Regarding the statement, "The yogi is not intoxicated by other drinks," this is because the intoxication of coemergent joy is insatiable. The explanation of the entities taught above applies generally to both of the lower modes of conduct; thus, it should be applied to both. This is the sixth chapter, on Conduct.
The word "then" (tatas) refers to the subsequent stage, as a branch of conduct. "Symbol" (saṃketa) refers to cchoma, which indicates a hidden meaning, or saṃkīrtita, which indicates a meaning indirectly; thus, it is the physical symbol. "Speech" refers to saṃgīta or saṃtipaśya, the language of necessity or the symbolic language of the samaya. It is called the "language of the barbarians" (mleccha) for humans, which is the secret intention for worldly people. This is also taught in the latter section of the Hevajra Tantra. The phrase "the chapter shall be explained" is the compiler's commitment, and it also teaches the symbols and their branches, such as the locations and so forth.
Now, in order to show the intention of the symbols: "Whosoever [is] brother and sister," refers to the yogi and the consort. "To be known without doubt" means to be endowed with the fortune of the feast conduct (gaṇacakra). Now, in order to understand the symbols of empowerment, the explanation is shifted slightly: "From the left thumb," is said to distinguish it from the ordinary; thus, both should perform it with their left hands. By clasping the thumb, one asks, "Is it a greeting?" In response to the mudrā, it is said: "From clasping the left thumb, it is known as the mudrā of inquiry." "Whosoever shows a single finger" refers to a single group of fingers; this is the mudrā of the Vase Empowerment.
"By two, one has come well" is the response of the mudrā, meaning that although it is so, one has also touched the secret empowerment. Again, shifting the understanding slightly: "To the one who shows the ring finger" refers to the thumb as well; this is the question regarding the secret empowerment. "By that, the throat is clearly shown" refers to the enjoyment [wheel]; this is the response of having obtained the secret empowerment. "To the one who gives the ring finger" is the question regarding the wisdom-gnosis empowerment. By the third finger, the three empowerments are shown through symbols. "By that, the little finger is ripened" means that although it is so, one touches the fourth. "To the one who shows the middle finger" is the question regarding the central channel, the meaning of the fourth. "By that, the index finger is ripened" is the response that the precious word empowerment is being explained.
Now, in order to teach the pith instructions on the channels: "To the one who shows the teeth" refers to the shape of the channel of the wheel of great bliss, which is like a vati (a skull-like vessel); this is the question. "By that, the three prongs are clearly shown" is the response that it is formed from the three channels and descends from the three channels. Regarding the question of what the bodhicitta supported by the channels is like, in order to teach the pith instructions on conventional coemergence: "To the one who shows the breasts" is the question of where the jasmine-like [bodhicitta] resides. "By that, the boundary is clearly shown" means that the boundary is indicated by the sounds "sim" and "sir," signifying that it resides in the crown of the head. "To the one who shows the earth..." [continues].
This refers to the question regarding the wisdom consort born of the kunda. "By her, the mouth is clearly shown" refers to the "near enjoyment." In some manuscripts, "the wheel is shown" refers to the wisdom consort bowing with her crown. "To whom the frown is shown" is a question asking, "Will one not be bound by desire?" "One should speak of loosening the topknot" refers to enjoying the flavor of the coemergent. If one asks what the mind is like that relies upon that conventional [truth], then, in order to show the ultimate coemergent: "To whom the forehead is shown" is a question asking whether that haḍaja wisdom can be manifested. "His back is clearly shown" is the answer that it is abandoned once manifested. "To whom the soles of the feet are shown" is a question asking, "If there is no conceptualization of manifestation, will one not fall?" In order to show "one should sport with joy," it says "one enjoys the flavor of the coemergent." Furthermore, in some manuscripts, "one should play with the belly" means that, like hitting a silk ball, even if one falls together [with the afflictions], one is not stained by them; this is the meaning of being without attachment. "By the mudrā and the response to the mudrā" refers to the question and the answer. "The distinctions of those possessing the samaya" means that it should be done in that way. This is the conclusion. Now, in order to show the symbols of conduct, "there the yoginī spoke" refers to the teaching of the profound distinctions of Nairātmyā and others in the past.
"O, child, you of great compassion!" is an address to Vajragarbha as a servant. "If she shows the hand with a rosary" means that in the future, when yoginīs show a rosary, [it is a sign]. "She says, 'One should assemble'" means that she is oriented toward union. "If the rosary is clearly offered" means that it is given in the future. The meaning of this is twofold: the historical origin and the subsequent application. The historical origin is when, during the time of the assembly of bodhisattvas and vajra-ḍākinīs in the retinue of Vajradhara, the physical signs and the verbal signs that appear below were shown as signs and responses to signs. For Vajragarbha and others in the future, these signs and verbal signs indicate the signs for the separate assembly of yogas and yoginīs and the signs that point to the pith instructions. Because this is contrary to worldly ways, the question is asked with the left hand, and the answer is also given with the left hand. In the former time, this should be applied to all as the response to a simple sign. "Having strictly undertaken the conduct and the samaya" means abiding in the conduct of union. Now, this is also for the sake of instructing others in the same way. "When assembled there in the exterior" refers to all assemblies, whether external or internal. "Abiding in the sphere of the excellent" means assembling in excellent locations and so forth. Furthermore, the external assembly is the gathering, while the internal excellence is the yogin. The "sphere" is the mother.
Regarding the phrase "indicated by the sign of gathering," this is the method of the disciplined conduct (vrata). Furthermore, "excellent" refers to the time of assembly during the day; "sphere of activity" refers to the time of wandering at night. "The Yoginī spoke" refers to the bestowing of the garland; this is the instruction to be given to Vajragarbha.
Now, regarding the teaching on the locations and so forth, the Yoginīs are characterized by empowerment and pith instructions. If one asks, "In which places should the conduct of the disciplined conduct be practiced?" the question and answer are as follows:
"The locations, the near-locations,
The fields, and the near-fields,
The candohas, and the near-candohas,
Likewise the gatherings, and the near-gatherings,
The pīṭhas, and the near-pīṭhas,
The charnel grounds, and the near-charnel grounds—
These are the twelve bhūmis.
The Lord, the Sovereign of the Ten Bhūmis,
Is not to be expressed by others."
Because they are always inhabited and because one practices there, they are called "locations" (sthāna). Furthermore, because yogins enter them, they are also called "locations." Because they are near to those, they are called "near-locations" (upasthāna). Because they produce qualities, they are "fields" (kṣetra); alternatively, because the Yoginīs dwell there, they are called "fields." Because they are near to those, they are "near-fields" (upakṣetra). Because they generate desire and aspiration, they are "candohas." Because they are near to those, they are "near-candohas."
Magadha and Aṅgamāta are the bases of the locations and are thus called "gatherings" (melāpaka). Because they are near to those, they are "near-gatherings" (upamelāpaka). By mentioning these, all other locations are explained in detail; there is no further detailed explanation for these [specific names]. Because there are no obstacles, they are "pīṭhas." Because they cut off [obstacles], they are "near-pīṭhas." Because they are the source of all, they are "charnel grounds" (śmaśāna). Because they are near to those, they are "near-charnel grounds" (upaśmaśāna). These are the twelve bhūmis. The Lord, the Sovereign of the Ten Bhūmis, is not to be expressed by others. This means that one should always abide [there] and practice. Because they are inhabited, they are called "locations." Because yogins enter them, they are also called "locations." Because they are near to those, they are called "near-locations." Because they produce qualities, they are "fields." Alternatively, because the Yoginīs dwell there, they are called "fields." Because they are near to those, they are "near-fields." Because they generate desire and aspiration, they are "candohas." Because they are near to those, they are "near-candohas." Magadha and Aṅgamāta are the bases of the locations and are thus called "gatherings." Because they are near to those, they are "near-gatherings." By mentioning these, all other locations are explained in detail; there is no further detailed explanation for these. Because there are no obstacles, they are "pīṭhas." Because they cut off [obstacles], they are "near-pīṭhas." Because they are the source of all, they are "charnel grounds." Because they are near to those, they are "near-charnel grounds." These are the twelve bhūmis. The Lord, the Sovereign of the Ten Bhūmis, is not to be expressed by others. This means that one should always abide [there] and practice. Because they are
Because it is near that, it is the "Near Drinking Place" (Upapīlava). Because conceptual thoughts do not arise and many corpses reside there, it is the "Cemetery" (Śmaśāna). Because it is near that, it is the "Near Cemetery" (Upaśmaśāna). These are the twelve stages (bhūmi), from the "Very Joyful" (Pramuditā) up to the twelfth, the "Incomparable" (Atulyā). The "Lords of the Ten Stages" refers to the lords of yoga (yogeśvara) and the yoginīs. These are the stages to be traversed. "The Protector himself" refers to the three stages of a Buddha: the eleventh, the "Universal Radiance" (Samantaprabhā); the twelfth, the "Incomparable"; and the thirteenth, the "Vajra Holder" (Vajradhara) stage—these are the three stages of the Protector. By this, "not to be expressed by others" means that they are not designated by names such as the "Very Joyful" and so forth, but are designated by names such as the "Abodes" (pīṭha) and so forth. They are not designated by the names of Bodhisattvas, but are designated by the names of the lords of yoga. This should also be explained by applying the following method of exposition: the external explanation is that those twelve are the thirty-two locations of Jambudvīpa, which will be explained in detail below. The internal explanation applies them to the twenty-four locations of the body and the thirty-two channels, performing the functions of the abodes, actions, and activities. As it is said: "The crown of the head is explained as Jālandhara," and so forth. The secret explanation refers to the specific secret locations, which should be applied as appropriate to the distinctions of the hundred channel-nodes. The explanation according to suchness is: "The Abode is called the Very Joyful; the Near Abode is called the Stainless."
The field is the Luminous (Prabhākari); the near-field is the Radiant (Arciṣmatī). The fifth candoha is the Difficult to Conquer (Sudurjayā); the near-candoha is the Manifest (Abhimukhī). Likewise, the assembly is the Gone Afar (Dūraṅgamā); the near-assembly is the Immovable (Acalā). The drinking place is the Excellent Intelligence (Sādhumatī); the near-drinking place is the Cloud of Dharma (Dharmameghā). The charnel ground is the Ground of Universal Light (Samantaprabhā); the near-drinking place is the Incomparable (Atulyā). These are the twelve grounds. The thirteenth ground of the Vajra Holder (Vajradhara) is the ultimate, which is not attained through the perfections (pāramitā). Why is that? Because the distinction of the result arises from the distinction of the cause. Some masters maintain that by relying on both the conduct of the perfections and the secret mantra, the respective results of each path are attained. Some masters, however, maintain that while the perfections lead to definite emergence, they do not maintain that the ultimate is attained thereby. As the scripture says: "Son of good family, if you do not realize the suchness (tathatā) of the Tathāgatas, how could you practice various hardships and attain manifest, perfect enlightenment?" Some masters also say: "By this, the ultimate is not attained." And it is said: "The virtuous ground of the Vajra Holder is the thirteenth." Thus, it is shown that the ultimate is not attained [by the perfections alone]. Furthermore, the scripture says: "Regarding the definite emergence of the three vehicles, one abides in the result of the single vehicle."
The Vehicle of the Perfections does not explain a thirteenth bhūmi. The reasoning is that there is a distinction in the result based on a distinction in the cause. As long as one has not experienced the ultimate reality of the Great Seal (mahāmudrā) as its own specific characteristic, the suchness of phenomena is not realized; therefore, the ultimate is not attained. In the Perfections, because one establishes [the view] through inference, the view is established only in a general sense. Meditation, too, is merely a general meditation of the mind thinking "it is so," and for that reason, the ultimate is not attained. Even by their own source texts, they cannot negate the power of the capacity of the method of dependent origination, and since direct perception and inference are common to both, the distinction in the causal element is only that much. Although there are many reasonings, they are not elaborated upon here.
Desiring to explain the aforementioned external locations in detail, [the text] says, "O Blessed One, what are the locations and so forth?" This is the request made by Vajragarbha, serving as a supplement. The passage beginning with "The Blessed One replied" and so forth, concerning the thirty-two sacred sites and so on, is easy to understand. Furthermore, in order to teach the time, the order is slightly reversed, and it is asked, "O Blessed One, what is the sun?" The phrase "The Blessed One replied" is spoken by the compiler who provides the answer. The single verse beginning with "Of sentient beings" and so forth is the formal acceptance; the word "also" (kyang) indicates the time of gathering and entering during the day, and it also indicates the time of conduct at night.
That very time is the "half-month of the hungry ghosts," which refers to two lines of verse. The "half-month of the hungry ghosts" is the waning phase of the moon. The fourteenth day is the twenty-ninth [of the lunar month], and the eighth day is the twenty-third. Now, in order to teach the conduct or the substances of the feast gathering, it is taught by two verses beginning with "the victory banner" and so forth. Furthermore, when explaining the substances, the food to be enjoyed consists of the innate and the accomplished substances. Regarding the "victory banner," it is one who has died by hanging. "Struck by a weapon" is the flesh of a hero who has died on the battlefield. "The seventh" is the flesh of one who has been reborn seven times, the method for examining which will be explained below. "Accomplished" refers to that which is permitted through the application of the object and intention; it is the flesh of one who has been killed, which will be explained in the later examination. Regarding "the innate is accomplished," at that time the "victory banner" is together with the elements, being the crow-faced one. "Struck by a weapon" is the meeting of the jewel-anther and the crow-face. "The seventh should also be eaten" means that one should enjoy the sun without being separated from the moon. "By exerting oneself to generate compassion" refers to the pith instructions for exerting oneself toward the guru. "The very expression of what is to be killed" means that by blocking the collection of afflictions and conceptual thoughts, one is raised into bliss. "Because it is not accomplished without compassion" means if one lacks the pith instructions. "Therefore, the generation of compassion itself" refers to the pith instructions themselves. The primary ritual is the action mudrā, the physical yogic exercises, and—
The yogic exercises of the channels and the yogic exercises of the winds, which are blocked through the pith instructions, are the blocking of conceptual thought. "One's own body" is the general term for the "victory banner." "Striking with a weapon" refers to burning [the object] outward from the navel with light rays; the "seventh" refers to repeatedly indicating the path through the two channels. "Effort" is through body and speech. "Compassion" is the inner meditation. "Killing" is conceptual thought. "Lacking compassion" is the absence of inner experience. "Malicious" refers to conceptual thought. The "principal ritual" is the blazing of inner heat (caṇḍālī). "Inseparable Mahāmudrā" is the victory banner that enters from the supported dharmas; "striking with a weapon" is the selflessness of insight (prajñā). The "seventh" is the repeated meditation on the inseparability of appearance and emptiness through one's own exertion. "Compassion" is the method, generated for the sake of sentient beings. "Malicious" refers to the appearance of clinging to things as real. The "principal ritual" is the dawning of dharmatā within oneself by relying on the dharmas of things through the power of the pith instructions. The "victory banner that enters from within" is the supreme goddess of insight, the innate indriya. "Striking with a weapon" is the self-blazing of jñāna; it destroys the signs of the entities of jñāna produced by that. As it is said: "If those two are analyzed, non-dual jñāna will blaze forth of itself." The "seventh" is the self-appearance of the indriya. "Subduing all the malicious" refers to all movements of the mind. The "principal ritual" is Mahāmudrā. That which is to be negated is the method of mental clarity. In some manuscripts, it says "to be accomplished."
This is the method for the first innate empowerment. Now, in order to understand the general meaning of the completion stage, it is said: "In this way, the view itself..." These two lines of verse acknowledge the teaching of the view. "By day, the Blessed One, the Vajra-holder" means that all phenomena, appearing as great bliss, should be viewed as Vajrasattva. "By night, one should examine wisdom" means that all phenomena are empty and selfless. Day is symbolized by night; knowing the juncture between them is the arising of the inseparability of appearance and emptiness. Furthermore, the dawning of day is joy and supreme joy. Night is symbolized by the joy of separation; the juncture between them is called the coemergent.
Now, to demonstrate the conduct: "There is nothing whatsoever that should not be done," because of selflessness. "There is nothing whatsoever that should not be eaten," because eating is conduct, and it is the aspect of that joy. "There is nothing whatsoever that should not be contemplated," because there is nothing apart from the coemergent. "There is nothing whatsoever that should not be spoken of as good or bad," because in reality they are empty and false. From the perspective of day, everything is to be done; from the perspective of night, nothing at all is to be done. Just as one's own conduct is the experience of oneself, so too, because other objects are naturally blocked, it is like the circling of a crow. Likewise, when asked "What is the self?", it is "I am the supreme, the taste of the coemergent."
Furthermore, if translated through the perspective of others, it is just as both self and other are alike. Now, to show the benefits of conduct and to teach the mantras and mudrās, there are one and a half verses, which are easy to understand. Now, to teach meditation, there is one verse beginning with "Śrī is non-dual," and so forth. Innate wisdom is endowed with the three doors of liberation: "He" is the door of emptiness, the absence of causes and so forth; "Ru" is the door of signlessness, being free from the collection [of characteristics]; "Ka" is the door of wishlessness, not abiding anywhere. The meaning is to meditate on bliss and emptiness as inseparable. Now, to teach the result: "By the union of the vajra and the skull" refers to the yoga of Hevajra and Nairātmyā. "Whichever beings" refers to any sentient beings whatsoever, such as the go, ku, da, ha, and na. "The wise should eat the meat" refers to being skilled in purification, enhancement, and conceptualization. "Those beings will be brought under control" refers to the actual quality of bringing whatever is desired under control. This is the explanation according to the generation stage. Furthermore, when explained in terms of insight: "Vajra" is the secret place of method; "skull" is the secret place of the action mudrā; "union" is the meditative absorption. "Beings" refers to pṛthagjana, meaning the various cognitions of ordinary individuals. "Meat" refers to bala, meaning strength or power, which is analyzed as bliss. "Wise" refers to the oral instructions of the guru.
"Eating" is the flavor of the stage of coemergence. "Bringing sentient beings under control" is the mind gaining mastery over all phenomena through its own intrinsic awareness. These depend upon the wisdom of another's body. Furthermore, the "vajra" is the empty aspect of the birth canal. The "skull-cup" is the crown of the head. "Union" is the manner in which the drops [bindu] move as light rays below and above. "Ordinary beings" refers to those [who perceive] various [appearances]. "Flesh" is the ripening of conceptual thought. "The wise" refers to the pith instructions on killing and reviving. "Eating" is the enjoyment of bliss. "Those sentient beings" are the distinct cognitions appearing as objects. "Bringing them under control" is their gathering into bliss. This depends upon the method of one's own body. The "vajra" is emptiness. As it is said: "Hard, stable, and not hollow—this is called the vajra of emptiness." The "skull-cup" is appearance. "Meditative equipoise" is inseparability. "Whichever beings" refers to the various appearances. "Flesh" is that which the wise should eat: the experience of non-duality. "Bringing those sentient beings under control" is the union of all appearances therein. Now, this is the entry into the supported dharma. Alternatively, the "vajra" is the unsurpassed wisdom goddess. The "skull-cup" is relying upon her, endowed with the preservation of bliss. "Union" is the method of reliance, such as the qualities of sensory desire and so forth. "Ordinary beings" are those dwelling in harmony of mind. "Flesh" is conceptualization and the objects of analysis. "The wise" refers to the insight that is empty of subject and object. "Eating" is the method of partaking in bliss.
That sentient being is the pith instruction of the self-manifesting faculties. To bring them under control is the speech of conduct and incineration. That is based upon the non-dual Mahāmudrā. This is the seventh chapter.
Regarding the word "then": having taught the completion stage, it is intended to teach the chapter on both the generation and completion stages that follows. "Yoginī" refers to Nairātmyā and the others, in terms of the two paths. "Cakra" is the place where they assemble, together with the celestial mansion, as the coemergent. Here, too, from the practitioner’s accumulation of merit up to that point, it is similar to the chapter on the deities; however, the distinction is that one should perform everything with the pride of Nairātmyā and invite the field of merit as the sixteen-armed Heruka surrounded by the eight goddesses, and then accumulate the merit.
Within the protective boundary wheel, one should apply the root verse of the Saṃvara beginning with "Bhaga" in the center of space. Although there is no expanse in space, it is shown as a triangle for the purpose of subduing those with anger and passion, and to accord with the birth-place and the gates. One should meditate on a white triangle, hollow inside and vast. The three corners represent the three realms, or the three gates of liberation, or the complete purity of body, speech, and mind. The white color signifies being unstained by the defects of the afflictions. The hollow interior symbolizes the emptiness of the dharmadhātu. The vastness above symbolizes the increasing of qualities on the successive stages of the bhūmis.
Having taught the outer and inner bases, the support—the celestial mansion—is taught by the words "the wheel of the earth" and so forth. In general, there are two ways of accomplishing the celestial mansion: the method of accomplishing the palace of the king of gods through the successive stacking of the elements, and the method of accomplishing the palace of a human king through the total transformation of the elements. Here, it is the method of accomplishing the palace of a human king; the definite order of these two is also shown. Furthermore, because this is taught in the tantra, just as with the wheel of the earth, the water and so forth should also be understood as being symbolized. Regarding the preliminaries, in the desire realm, the earth comes before the water in accordance with the palace and so forth; it is the same for the others as well. Although fire is taught according to its logical sequence, the earth arises from the syllable laṃ, is yellow, square, and marked with a vajra. The water arises from vaṃ, is white, circular, and marked with a vase. Although the deity is explained in relation to the wind, it is as before: Locanā and the others. Having taught the elemental basis of space and the four causal elements, in order to teach the element of consciousness, the question is asked: "If the basis and the conditions are thus, what is the cause?" The meditator is the mind of the yogi purified by the two accumulations. The elements are the nature of entering the intermediate state, which is pervasive. Now, in order to teach the basis of space, wishing to teach it in a concise manner, it is applied to the beginning and the end: "born from the source of phenomena" (dharmodaya). The source of phenomena is space, which is concordant with Jambudvīpa and the place of birth.
Although "born of action" (karmaja) is the fifth [case], it is applied as the seventh, meaning "abiding in that." Furthermore, when it functions as the locus of birth, it is precisely the meaning of the fifth case. The "wheel" (cakra) itself is the very house of generation. The "two tiers" (puṭa) are the stages, which are the specific characteristics. "Faultless" refers to the square shape and so forth, which indicates the general characteristics. Now, to explain: "From the anthers, it becomes one" means that from the navel, together with the anthers, is the inner gandhola—the inner sanctum—which is the inner tier. "The triangular is described from the outside" means the wall indicated from the triangle, by means of the surrounding divine plinth. The specific features of the site are two lines of verse: the seats of the corpses and the fifteen sun seats. Now, to teach the yoga of the supported deities: "Upon that is the moon" refers to the appearance of the mind that has accumulated the equipment of wisdom (jñānasaṃbhāra). "Upon the moon is the seed-syllable itself" refers to the very mind of the meditator. "From the outside, it is pressed by the conqueror of Māra" refers to the equipment of merit (puṇyasaṃbhāra). These two are one: the causal seed-syllable HŪṂ, and the two are the conditions, the moon. The union of those two is the result, great bliss—the nature of the causal Vajradhara, which is selflessness. The two are the two conditions. Their union is the stimulation of the causal seed-syllable. This is the brief teaching on the generation of the principal deity. Now, to teach the retinue, there is one verse:
The retinue should also be generated in a complete manner through the five aspects of manifest awakening. In general, there are two ways of generating the retinue: generation from the aspect of bodhicitta and generation in the manner of the appearance of bodhicitta. If one asks, "In that case, would she not be the principal consort and the retinue?" it is taught as principal and retinue in order to emphasize their purity. As it will be said below: "By the nature of the aggregate of consciousness, Nairātmyā is thus born in the center." Thus, consciousness is the principal. Now, to explain the principal consort in detail, there are two verses beginning with "The moon, the mirror-like [wisdom]," and so forth. Upon the central seat, the principal consort is generated through the five aspects of manifest awakening. "The moon possesses mirror-like wisdom" means that the moon arising from the sixteen vowels doubled is the manifest awakening from mirror-like wisdom. "The seventh of the seven is equanimity" means that from the thirty-four letters of the consonants (kāli), with the addition of the six—ḍa, ḍha, ya, ra, la, and va—making forty, which are doubled, this is the manifest awakening from the wisdom of equanimity. In the Secret Mantra, this is famously known as the "seven-horsed sun." "The seed-syllable and hand-symbol of one's own deity" refers to the wisdom of individual discernment; this means that the seed-syllable HŪṂ is placed between the moon and sun, and having melted, the vajra symbol marked with HŪṂ appears upon the moon and sun, which is the manifest awakening from the wisdom of individual discernment. "The integration of all into one is the all-accomplishing [wisdom]"—
From the syllable HŪṂ, the goddesses are emanated and reabsorbed; the melting of the seed-syllable, the sign, the sun, and the moon is the manifest awakening from the wisdom of all-accomplishing action. The perfection of the pure dharmadhātu is the generation of the causal Vajradhara in the form of one face and two arms, white in color; this is the manifest awakening from the wisdom of the dharmadhātu. These should be applied to the causes, conditions, aspects, essences, and results as appropriate. "The wise, by means of the taught ritual, should meditate upon the five aspects"—this concludes the previous section. In some contexts, it is said that this should be applied to the Herukas. Now, in order to teach the exclusion of others, the āli-kāli and so forth are taught. The āli-kāli are the two previous conditions. "Union" is the stimulation of the causal seed-syllable. "Vajrasattva" indicates the result, the Great Bliss, as the causal Vajradhara whose nature is Nairātmyā. Regarding the "seat," if one asks how the conditions are to be applied: some assert that it is the incomplete Vajrasattva; "Vajra" is the sign, and "Sattva" is the seed-syllable, while the "seat" is the sun and moon. Some assert that the moon and sun are divided into two parts: one part melts and becomes Vajrasattva, while the other part is applied as the seat for Vajrasattva. Others assert that this is a designation; at the time of generating Vajradhara, because the sun and moon are applied as the seat, the name of the cause is applied to the result, even when Vajrasattva is complete.
It is taught as "possessing a seat"; for example, just as when barley is provided with abundant fertilizer at the time of the cause, one says at the time the fruit ripens, "This possesses great fertilizer." The two previous textual positions are not beautiful; the latter is accepted. "Arising from the syllables" refers to the very cause of the exhortation. "The mass" is piṇḍa, the manner of the gathered fruit, the form of Vajrasattva. "One should not desire the syllables HŪṂ and PHAṬ" means that from the melting of the causal Vajradhara through passion, Akṣobhya does not arise. "Arising from the reflection of the Sattva" means that the causal Vajradhara has become [the result]. "One should also not desire the fierce HŪṂ HŪṂ PHAṬ PHAṬ" means that, with the syllable AṂ at the heart acting as the condition, just like a ripened fruit, the white Vajradhara becomes one with the black Nairātmyā. As it is said: "One should meditate on the sublime person of the consort, arising from Vajrasattva." To explain that very point: "One should meditate on the Mistress of the Maṇḍala" means that she has become like the resultant Heruka. If one wonders what her characteristics are like, "The hand symbols, faces, and so forth are as before" means she is like Vajraśṛṅkhalā and Vārāhī. "The light of the moon, water-crystal, and jewel"—although masters have explained this in many other ways, here it shows the analogy for the nature of Nairātmyā. Furthermore, the analogy for insight is like the moon and the water-crystal: pure and luminous. The analogy for method is like the appearance of light rays.
The meaning of these is the nature of method and insight. Furthermore, the nature of Nairātmyā is insight, while method is the nature of that state, the final one. Therefore, the previous example was shown. Now, in order to explain the retinue in detail, it is taught: "In this way, all are complete." Now, for the explanation: "By the distinction of moon and sun" refers to the two conditions. "Āli is insight, Kāli is method" refers to the nature of the conditions. "The divisions of the letters are individual" refers to the seed syllables. From the moon, the sun, and the individual seed syllables, the symbols—the curved knife and the hub marked with the seed syllable—are emanated and reabsorbed, melting into one, and then generated as their respective bodies; the five stages of manifest awakening should be applied as before. Although the Vajrayoginīs such as Gaurī and the others are present, Gaurī is mentioned first because the aggregate of feeling is primary, or for the purpose of identifying her with the external Gaurī. The resultant deities are established individually. For the time being, the four verses beginning with "The inner stage," the four verses, the two verses, the two lines, and the two verses explain the locations, attire, suchness, qualities, and purity of the generated deities, which is easy to understand. To abandon attachment to the generation stage, the yoga of the six branches for entering the completion stage is taught: "By meditating on this wheel, one will swiftly attain accomplishment."
This refers to the threefold stack of beings, the summoning of the wisdom wheel, the blessing of the body, speech, mind, and sense bases, the conferral of empowerment, the offerings, the praises, and the tasting of the nectar; thus, the yoga of contact is taught. Regarding that, the method for fixing the mind is to train in the number, train in the shape, train in the color, and fix the mind on everything up to the hand implements, ornaments, and attire. As for training in the subtle: "First, meditate intensely on the black," and so forth, refers to a single black HŪṂ at the heart; a red ĀṂ at the throat; a yellow JRĪṂ at the forehead; a green KHAṂ at the navel; a blue HŪṂ at the throat; and a white BHRŪṂ at the crown. These are the essences of the six Tathāgatas. As branches for entering the completion stage, one also meditates on the six colors of the maṇḍala, thereby abandoning attachment to the coarse deity. This is the sealing of the nature as the six Tathāgatas. "Likewise at the end of the joy-free" teaches the profound yoga, which will be explained in detail below. Now, to explain the completion stage, the transition that summarizes it through one verse, one line, and one implicit teaching is as follows: meditating on the deity through the branches of the ritual is the generation stage; the method for the actual arising of wisdom is the completion stage.
Alternatively, it is also designated as such because it serves as the support for the completion stage and because it blesses the generation stage. Through the generation and completion stages, the generation stage consists of the aspects of color and shape, from the yoga of devotion up to manifest awakening. The completion stage consists of the action seal (karmamudrā) up to the great seal (mahāmudrā). The actual arising of primordial wisdom (jñāna) is the completion. Regarding their suchness (tattva), it is the purity of illusion and the purity of nature.
Having thus taught the generation stage, the explanation of the completion stage is as follows: in order to explain the meaning of the sequence previously taught in the summary, such as the element of space and so forth, there are two aspects of the coemergent (sahaja): knowing through the door of classification, and knowing through the practice of the stages of the methods of generation. Regarding the classification, there is classification by the illustrated and the illustration, classification by way of essence, classification by way of support, and classification by way of presentation.
Regarding the first, there are six [points]: the ultimate bliss to be illustrated is bliss in the manner of a wheel, arising directly in the secret faculty. The conventional is the gathering of the drops of semen in a single manner, arising like the example of molasses, such as in form and taste. The inseparable illustration is self-awareness (svasaṃvedana) that engages the specific characteristic of the object; for example, just as the moon is seen when the clouds that covered it part, it is known through the great seal (mahāmudrā) by way of a lineage.
In terms of the signified, the conventional deity is the semen arising from the body and abiding therein; the ultimate deity is the coemergent (sahaja) bodhicitta that exists from the hells upward. The indivisible mind, self-aware and non-conceptual regarding bliss, constitutes these six. If that very [deity] is divided by way of its characteristics, there are two: the conventional and the ultimate. In that regard, all that signifies is conventional, and all that is signified is ultimate. If divided by way of the support, there are four: two for the wisdom woman and two for the method man, making four in terms of the ultimate and the conventional. Regarding the formal presentation, there are four: taking the four joys as the coemergent, there is the manner of abandoning the four moments and the manner of attaining the four joys. As for the method of generation, through the ācārya’s pith instructions, the third empowerment is shown, which severs conceptualization; bliss arises directly, and non-conceptuality arises in the manner of inference.
"The space element is the lotus" refers to the secret place of wisdom. "Bhaga is also called wisdom" refers to the secret place of method. "Union" is endowed with the dharma of being blessed by "Oṃ padma sukha" and so forth. "Bliss" is the signified ultimate coemergent. "Cakra" is so called because it cuts and purifies; thus, the wisdom of emptiness arises as a side-effect. "The preliminary" refers to the melting [of the drops], which is taught by the force of the pith instructions; this is the signifying conventional coemergent. "Self-awareness just as it is" is the signifying indivisible, luminous self-awareness.
The deity, bodhicitta, is the ultimate coemergent (sahaja) that is to be illustrated. The melting of the elements is the conventional coemergent that is to be illustrated. These two types of coemergent are non-dual; they are the coemergent that is to be illustrated. These depend upon the wisdom of another’s body. Alternatively, the "lotus of space" is the empty lotus of the navel. The "wisdom of the bhaga" is the bhaga because it possesses the fortune of wisdom; it is the abode of great bliss (mahāsukha). Meditation on the meditative union is the movement of light rays and drops in the manner of below and above. Its bliss arises through the path of the four cakras. The "preliminary melting" is the melting preceded by the support. "Self-awareness as appropriate" is the experience of the supported dharma, bliss, as self-awareness. The deity, bodhicitta, is the play without attachment. The "melting" is again preceded by the support. The two types of coemergent are non-dual. These are also explained as the coemergent of the signified and the signifier, as previously described. That depends upon the method of one’s own body. Regarding the Mahāmudrā that enters from the supported dharma: the "space element" is the "lotus," which is the realization of all phenomena of wisdom as emptiness (śūnyatā). The "bhaga" is the meditation on the appearance of method. These two cut and purify that cakra. That very bodhicitta should be meditated upon as mere aspiration. Alternatively, because the space element is like the fiber of a lotus, it is the hollow support of Mahāmudrā. The "wisdom of the bhaga" is the self-blazing of wisdom therein.
The meditative absorption is the method of the pure faculties. Its bliss is the method. The cakra is insight. The preliminary melting is its support. Self-aware awareness is indivisible. Bodhicitta is the insight that is the object to be illustrated. The deities are the method. The melting of the elements is the support for the object to be illustrated. The two types of the coemergent are the indivisible object to be illustrated.
If one asks how the mahāmudrā functions as the object to be illustrated and the means of illustration: it is through the power of the guru’s pith instructions. In the mahāmudrā empowerment, the conventional is the seminal drop (bindu); the ultimate is bliss; and self-awareness is the indivisible. The object to be illustrated is the support: the special faculty, the rainbow-like drop, is conventional; the undefiled bliss is ultimate; and self-awareness, possessing the three characteristics and free from the three, is the indivisible, self-arisen primordial wisdom (jñāna). These explanations also serve to establish the coemergent in this context. They also serve as the meditation, applying the preliminaries and signs as before.
Now, to show the presentation of the divisions, there are two verses which are easy to understand. Regarding the phrase "for that very reason": it is for the sake of dividing the coemergent. "The thorough division of the four joys" means that joy is also divided into four. If one asks why, it is because of the phrase "from the perspective of the completion stage," meaning it is governed by that. Thus: "The coemergent is of four types" means identifying the coemergent with joy. If one asks how those are:
[The text continues with the explanation of the four joys and their correspondence to the four coemergents.]
From joy is the first. The hero himself is the innate [wisdom] of the person of method. From supreme joy is the second. The yoginī consort is the innate [wisdom] of insight. The intense bliss of joy is the third, the joy-free. All of these are the conventional, the indicative innate. From the bliss of that method is the joy of the innate, which is the fourth. All-knowing is the ultimate, or the indicated innate.
Now, in order to show the stages of meditation on the innate through the states of cause and effect: "Joy is a slight bliss" is said because bliss is not its own defining characteristic. "Supreme joy" is the superimposition of the defining characteristic of self-knowing awareness upon the remainder. "Joy-free" is the absence of passion because it has fallen from the innate. "The remainder" is the complete remainder, for it possesses the excellence of the aspects of all three. Furthermore, the first, the desire for contact, is the support, the consort of insight, because the innate is made the object. The second, the desire for bliss, is because there is no satiety in the objects of the mind. The destruction of passion is also a falling away from the innate. The fourth, meditation, is because the aspects of the three joys are made into the flavor of the innate.
If one asks what the faults and qualities of the result of one's own causes and other conditions will be: "Supreme joy is becoming" refers to attachment and clinging. "Joy-free is sorrow" is like the hearers. "The middle joy" is the result of equanimity.
The abandonment of these coemergent states is for the sake of attaining non-abiding nirvāṇa. If one asks, "What then is the coemergent?" it is the establishment of the innate characteristic, free from desire, which is supreme joy (paramānanda)—non-conceptualization. Being free from aversion is not to deviate from its own characteristic, which is the non-conceptualization of the joy of separation (viramānanda). Not apprehending a middle is not to abide in the equanimity of bliss, which is the non-conceptualization of the joy of separation. These are its own causes; this is the coemergent. The method is the supreme joy of the agent; the wisdom is the joy of separation of the consort. The joy of both is the joy of separation. The manifestation of that very reality is the result: non-abiding nirvāṇa, the inseparability of saṃsāra and peace.
If one asks, "How does that coemergent arise in the continuum?" it is true that through the equal taste of equality or the view, by meditating on the equal taste through the force [of practice], bliss arises directly. "Not expressible by another" refers to scripture and the guru. "Not found anywhere" means not abiding in any phenomenon. Nevertheless, it is through relying on the method of the guru's time, from the pith instructions of Mahāmudrā. "My own merit" refers to the blessing of the appearance from within oneself. Now, in order to show the pith instructions on the self-appearance of the faculties, one verse beginning with "inferior, middling, and so forth" is shown, and it is explained by three verses. "Inferior" means base or subtle; "middling" means coarse and subtle; "supreme" means excellent or coarse.
The middling is that which is neither. Furthermore, they are explained as three in relation to one another. Sound also depends on both the pleasant and the unpleasant. The same should be applied to odor, taste, and tactile objects. Furthermore, by one and a half verses, the view of selflessness is explained; and by one verse and one line, the aspect of bliss in meditation is explained. "This meaning is to be expressed" refers to what is summarized by those [verses]: when all phenomena are blessed as the self-manifestation of the sense faculties, the view becomes the general characteristic and meditation becomes the specific characteristic. Now, to demonstrate the greatness of the nature, two verses are spoken; one concerns the qualities of the coemergent objects of knowledge, and the other concerns the qualities of practice. Now, to demonstrate the pith instructions for integrating [the practice] with daily activities, there is one verse. Having slightly rearranged the order, one who desires Mahāmudrā should understand the pith instructions as before. Food and drink are the coemergent taste. Bathing is the conviction in empowerment. Waking is by means of skillful method. Sleeping is the meditative union through skillful method. Therefore, the preliminary is the uninterrupted conviction in the completion stage. Now, to demonstrate meditation, "not meditating with the mind" is because it is not an object [of the mind]. This cloud-like, objectless space should also be practiced through the method of the middling [level]. Then, one meditates on Mahāmudrā.
It is not merely a matter of mental clarity. The meditation on all beings is because all embodied beings possess Mahāmudrā. The thorough knowledge of all phenomena is because only the undefiled appears therein. To summarize that, the state of non-meditation is because conceptual thought stands before one. The meditator is the great wisdom standing behind; these are the methods for meditating on great bliss. Now, in order to demonstrate that consciousness is selfless, the stable and moving entities are the universal ground (ālaya). The channels, stalks, and so forth are the phenomena residing therein, which symbolize bliss. From the nature of the self is the nature of coemergent bliss. That very sublime reality is conjoined with undefiled bliss. Meditation by means of that is the lineage of the gurus or a single experience. Those are the aforementioned phenomena. Oneness is by the flavor of bliss. There is nothing else, meaning it is made empty of variety. Now, to demonstrate the inseparable fruit, there are three lines: self-aware great bliss is the synthesis of the method of self-awareness. Self-aware awakening is the synthesis by means of knowledge. Because it is self-aware, meditation is the meditation on suchness because of its inseparability. Now, to also demonstrate the realization of the view: self-awareness is the innate nature. Change is the ordinary state. Not examining the inferior is the attachment to the state. Action is the examination of virtue and non-virtue. Radiating or withdrawing is suffering.
The classification is bliss. Self-awareness is that very innate nature. Therefore, because that very innate self-awareness transforms throughout all its states, it functions like a king or a sovereign. Now, if one asks: are that innate dharma of self-awareness and the inferior adventitious [stains] different or not different? If they were different, they would be capable of competing; how then could the stains be abandoned? If they were not different, would it then become a pure dharma or a stained dharma? If it were a pure dharma, one would be liberated without effort, because it is pure by its very essence. If it were of an impure nature, effort would be fruitless, because its essence is impure. For example, it is like charcoal that does not become white even if it is polished. As it is said:
"If that purity were not to occur,
Effort would be without result.
If those afflictions were not to change,
One would be liberated without effort."
Regarding this, one should not view it in that way. The naturally pure nature and the adventitious stains are neither identical nor different; since they are inexpressible as being either the same or other, the former fault does not arise. Because the nature is naturally pure, effort does not become meaningless. As it is said:
"By its very nature it is pure;
The stains are adventitious."
Furthermore:
"Just as the element of water, gold, and space,
Are held to be pure because they are pure."
Nevertheless, because the stains are adventitious, the various conceptualizations do not [ultimately] engage [the nature]. However, a method for abandoning the merely adventitious is necessary, as will be explained below.
"The facial features and colors abide;
They abide merely through generation.
However, through ordinary habitual tendencies,
By nature, they are in nirvāṇa." Thus it is said.
Now, having shown non-dual self-awareness, in order to show great bliss: the bliss of the five afflictions, such as desire and so forth, is the action mudrā, which is the signifier. Then, "delight" is the signified, which abides in the mahāmudrā. The "sixteenth part" is not produced by the first, second, and so forth of the sixteen days of the moon; or alternatively, the sixteen joys together with the afflictions are subsumed in the coemergent mahāmudrā, which cannot be matched by each individual part.
Now, what is self-awareness together with non-conceptuality? That is also the movement of the mind free from afflictions; it is shown by the force of that very [text]. Now, to explain their inseparability: the source of phenomena (dharmodaya) is the unsurpassed goddess of insight (prajñā). The arising of wisdom is the self-blazing of wisdom therein. What is it like? It is equal to space, which is non-conceptual. Method is bliss. Coemergent is the single taste. It is the nature of method and insight. From that single taste: the "three worlds" are the three realms or the three bodies (kāyas) in terms of the pure and impure aspects. "Born from that" means born from the coemergent.
Furthermore, how is it to be practiced? The aspect of melting is the conventional, like a kunda flower. The "Bhagavān" is Heruka, the sambhogakāya. "Bliss" is the ultimate. "Primordial" is Nairātmyā, the dharmakāya.
To conclude these points: being free from unity and multiplicity means the movement of the mind is free from the bliss of the afflictions; it is non-conceptual. The "single moment" is the unchanging unity free from [temporal] moments; it is the self-arisen Mahāmudrā. "Supreme joy" is the singular joy of bliss. "Self-awareness" is the mind. This wisdom is the very wisdom in which bliss and non-conceptuality are inseparable. Furthermore, to show the result of knowing this: "beyond the path of speech" refers to conceptualization and expression. "The sphere of experience" refers to the innate sense faculties. "The stage of blessing" refers to the stage of self-consecration. "Omniscient wisdom" is equivalent to the thirteen bhūmis.
If one asks, "Is it not harmed by being equal to a Buddha and so forth?" it is shown that it is not harmed by the following: "earth, water, fire, wind, and space are eternally matured." "The sensation or distinction of knowing self and other" is conceptualization. "All" refers to everything imputed by conceptualization. "The moment" is wisdom itself. Because it is not harmed or bound by those, it is not harmed and is thus like a Buddha.
If one asks, "Is it possible to emanate and transform?" [the text says]: "In the higher realms, the human world, and beneath one's feet"—this refers to the three: the celestial, subterranean, and terrestrial realms. "The moment" means immediately if one so desires. "A single form" or "whatever is appropriate" refers to the transformation of emanation. Having shown by these that it is not harmed by examination and is capable of emanation, it now shows that it is also not harmed by conceptualization.
"By the conceptualization of self and other" refers to the dualistic grasping of subject and object, or the conceptualization of self and other. "Not harming" or "not binding" is because [such concepts] are unarisen, and thus it is the same as the thirteenth [bhūmi]. Now, in order to show the two paths as the uncommon secret, "all the Vedas" refers to the worldly [traditions] such as the Brahmins. "Philosophical tenets" refers to the Hearers, Solitary Buddhas, and the Perfections. "By the Action [Tantra] and so forth" refers to the Action, Performance, and Yoga Tantras. "The pure accomplishment is not achieved" is because the accomplishment of Mahāmudrā does not arise in those [systems]. If one asks, "Do they not have the accomplishment of their own respective results?"—even if one attains a result imputed by the mind through relying on a brief generation stage of Mahāmudrā, as long as it has not arisen in the innate sense faculty, one will be born again in cyclic existence. Therefore, "this world" is this life; "the beyond" is other births. "Because that is absent" refers to the two paths. "Without accomplishment" refers to the inseparability of method and insight. Now, in order to show the distinction of the Unsurpassed Tantra even from among the Yoga Tantras, "those who do not know" refers to even those who know the Yoga Tantras. "Hevajra" is the tantra that teaches the coemergent. "Those" refers to them. "Exhaustion" is knowing the Yoga Tantras. "Meaningless" refers to others such as the Yoga Tantras. Alternatively, "exhaustion" refers to the Perfections and philosophical tenets; "meaningless" refers to the non-Buddhists.
Ignorance refers to the Action Tantras up to the Father Tantras. However, if one asks how this [Tantra] is superior even to the Father Tantras: those [Tantras] merely teach the greatness of the ultimate bodhicitta, whereas this [Tantra], by means of a concise generation stage, relies upon the subduing and the gathering of the passionate and the unruly, and is proximate to the method of the coemergent self-blazing instructions of Mahāmudrā. Therefore, the "stream of water" is the yoga of meditative equipoise and the yoga of arising from equipoise, which are uninterrupted. The "blazing lamp" is the form of the deity and the divine pride. "Constantly" means continuously. This very [deity] is Heruka or Nairātmyā. "Yoga" is that which possesses meditative equipoise. "Established day and night" is the instruction for those [sessions]; one should understand that in a single day and night, one meditates in four sessions, alternating between meditative equipoise and post-meditative conduct. Furthermore, the "stream of water" is the moon, the bodhicitta. The "blazing lamp" is the fire of great passion through meditative equipoise. "Constantly that very" is the ultimate coemergent [wisdom] preceded by melting. "Yoga" is the transformation of ordinary conceptualization into the clarity of the deities of method and insight. "Day" is the rising, which is joy and supreme joy. "Night" is the setting, which is the joy beyond joy. "Established" is in the nature of the coemergent. Furthermore, one should train progressively, starting with a ghaṭikā, then half a session, one session, half a day, and a night.
Furthermore, the "stream of water" is the nourishing of the Vajra-holder from the syllable Haṃ. The "blazing lamp" is the slaying of the tathāgata, which is the kindling of the caṇḍālī. "Always" means that these two are uninterrupted. "Yoga" is the union; "day and night" refers to the right and left channels above and below. "Establishment" refers to the placement of the drops (bindu) above and below, or the right and left into the avadhūtī. This is the method-endowed body of oneself.
Alternatively, the "stream of water" is appearance. The "tip of the lamp" is emptiness, which is insight (prajñā). "Always" in this yoga is the meditation on the inseparability of appearance and emptiness. "Day and night" is indicated by a symbolic convention: day is appearance and night is emptiness; it is the meditation on the inseparability of the boundary between these two.
Alternatively, the "stream of water" is Mahāmudrā. The "blazing" is the conventional coemergent. The "blazing lamp" is the ultimate coemergent, the self-blazing of primordial wisdom (jñāna). "Always" in this yoga is the self-appearance of the sense faculties. "Day and night" refers to the integration with daily activities. "Establishment" is the nature of the great fruit, in which the three realms arise as a single taste. The preliminary rituals and concluding stages for these should be applied as before. This is the eighth chapter.
The word "then" (atha) refers to the sequence following the teaching on the meaning of the two stages. "Purification" is twofold: natural purification and the complete purification of illusion. Natural purification is both purification and supreme purification.
Purity is the absence of conceptual elaboration regarding the non-arising of all phenomena. Supreme purity is the uncommon purity of great bliss. The complete purity of illusion is that all phenomena are like dreams or illusions. The supreme complete purity of illusion is the realization of deity yoga as being like an illusion, a dream, and so forth. As it is said: "If one knows the suchness of form, one will know the concise and detailed [teachings] of all phenomena." This is consistent with what was previously stated: "The so-called form element is empty," and so on. Furthermore, it is said: "Form is like a dream, like an illusion; even nirvāṇa is like a dream, like an illusion. If there were any phenomenon superior to nirvāṇa, it too would be like a dream, like an illusion." Moreover, it is taught extensively: "Like the city of Siṃhacandra," and so forth. Regarding the explanation of the chapter, it is the acceptance by the compiler. "All things" includes the stable and the moving. "Purity" is being free from the nature of the ordinary. "Suchness" is the uncontrived, shown by the naturally pure. As for the phrase "subsequently," in the eighth chapter it was taught prior to the generation stage, whereas here it is taught in the reverse order. Why is that? In that [chapter], it was in terms of the support and the supported, because the support comes first. Here, it is in terms of suchness, because it is pervaded by the naturally pure nature.
The classification of each is the deity residing in each phenomenon. The description of the deities is that the support is like a city of gandharvas, the supported is like a dream, and the enjoyments are like an illusion; thus, they are shown to be pure illusion. Presenting these together serves the purpose of making the tantra concise and to demonstrate that selflessness and Heruka are without distinction. Now, the explanation of natural purity: that which is shown by the two lines of verse beginning with "pure" is easy to understand. How it is pure is shown by the two lines beginning with "form" and so forth, and the one line on "pure by nature," which are easy to understand. What is pure is the afflictive and cognitive obscurations. By what it is pure is that it does not depend on another purifier. Why is that? "Liberation is not through another's purity" is the thesis. The nature of the purity of objects is the proof of that. Self-awareness, the Supreme Bliss (Cakrasaṃvara), is the specific proof. Because there is no apprehended object, there is no apprehending subject. Since those do not exist, the nature is Supreme Bliss. Furthermore, regarding the doubt some may have here as to whether purity purifies what is already pure or purifies what is impure, this should be understood as explained in the context of the eighth chapter. Now, the compiler presents a question and answer in three and a half verses regarding the doubt that beings are not naturally pure in their buddha-nature; this is easy to understand. Now, to show the method of practice, "purity" refers to natural purity.
The example of "rendering poisonless" refers to the view; the examples for meditation and so forth are also as described in the latter section of the Vajrapañjara [Tantra], such as being burned by fire. This "that which is to be relied upon" is the meaning of the example and the referent: the qualities of sensory desire. "The act of relying" is the method for performing the dance with the mahāmudrā. Now, in order to explain the purity of illusion: the five aggregates, such as form and so forth, are easy to understand. Their purity is simply their transformation into deities. This very yoga is the purity of illusion. "Will be accomplished" means in the state of mahāmudrā. The meaning of "subsequently, through the distinctions of each, they are described as the deities" is as follows. Now, the "abodes" are mentioned incidentally and are easy to understand. The phrase "the side of the generation stage" refers to the concern that [the deities] might be reduced to a mere natural purity. "Becoming" and "peace" refer to the elements of touch and phenomena (dharmadhātu), which are not understood here [otherwise]. These two goddesses are the Earth-Dweller and the Sky-Dweller. Regarding the "abodes," it is the transformation of the nature. Furthermore, form, sound, and so forth are the pure objects; this is easy to understand. Their constant purity is simply their transformation into deities. This very yoga is the purity of illusion. "Will be accomplished" here also refers to the support of mahāmudrā. Now, the incidental [topics] are shown: that is, the perfection through the natural and illusory purities, and the teaching of the generation stage. "The purity of the hands is emptiness" refers to the sixteen emptinesses, such as internal emptiness and so forth, up to the emptiness of all phenomena and the emptiness of the essence of non-entities; these are summarized as the sixteenth. "The feet are the purity of the Māras."
This refers to the Māra of the Son of the Gods, yellow Brahmā; the Māra of the Lord of Death, black Yama; the Māra of Afflictions, white Varuṇa; and the Māra of the Aggregates, blue Yakṣa. The feet are generosity, pleasant speech, purposeful conduct, and consistency in purpose. "The faces are the eight liberations" means: the first is perceiving external forms while not perceiving internal form; the second is perceiving internal form while not perceiving external form; the third is the resolve of beauty. The fourth through the seventh are the meditative attainments of the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception; the eighth is the meditative attainment of cessation. "The eyes purified by the three vajras" refers to the Vajra Body, Vajra Speech, and Vajra Mind. To resolve that these are not [ordinary] but are the nature of purity is "purity of suchness." To resolve that the flesh, blood, bones, and so forth are deities in accordance with the purity of illusion is "purity of illusion." If one asks, "What is the purity of suchness like?" it is taught in the latter section on the purity of the deities, which is easy to understand. Having explained the locations of Pukkasī and the others, if one asks what their purity is like, it is the earth and so forth, which is easy to understand. Furthermore, the purity of the subjects, Vajrā and the others, refers to the five afflictions, which is easy to understand. "The side of the generation stage" refers to its own system. "Engaging in hatred and so forth" refers to what was just explained.
This explains the purification of the aggregates in another way, as previously described. Now, to provide a conclusion: that which is to be done by whom is the very nature of the aggregates, afflictions, and so forth. "The world" refers to those who do not know suchness (tattva) of the completion stage (niṣpannakrama). "Bondage" is cyclic existence (saṃsāra). "By that and that" refers to those very aggregates and so forth. "Liberation" is the realization of the completion stage. "Not knowing suchness" refers to the completion stage itself. "The world is not liberated" refers to those who have not entered into a philosophical tenet (siddhānta). "Having abandoned suchness" refers to being transformed by an inferior tenet. "Not finding accomplishment" (siddhi) means that the accomplishment of Mahāmudrā is not achieved even in many eons (kalpa). Therefore, by reversing those [faults], one attains the suchness of the completion stage—stainless, soundless, and free from conceptual elaboration (prapañca). It is free from being ordinary or being transformed by an inferior tenet. "All are completely pure" means they are pure by nature. "Through natural purity, know liberation as liberation." Furthermore, the phrase "by whom and by what" is the same as before. "By that and that" means bondage is an imputed entity; through that, one goes to the lower realms. "Liberation" is the practice of deity yoga (devatāyoga). "Not knowing suchness, the world" is as before. "Not liberated" means not knowing deity yoga. "Having abandoned suchness" refers to the tenets of the Perfection Vehicle (pāramitāyāna) and so forth. "Not finding accomplishment" refers to the common accomplishments. Therefore, the terms "stainless" and so forth are to be applied accordingly.
It is the conviction in the form of the deity. "All are completely pure" means that illusion is utterly pure; by thoroughly knowing that, one knows that beings are liberated. This is the ninth chapter.
Then, following the purity of one's own welfare, in order to teach the welfare of others, [it asks] "how is the maṇḍala?" The "maṇḍala" refers to colored powders. "The sequence" refers to the demarcation of the site and so forth. "Correctly explained" means the compiler’s commitment, because it is unerring or for the sake of others' welfare. "Furthermore, by whom?" means "just as it is," asking about the reality itself. "The disciple" is one endowed with the samaya and vows. "Empowerment" (abhiṣeka) moistens and washes the tantra, just as a field is moistened by water. "The ritual" (vidhi) is the sequence of methods. "Thoroughly explained" means taught from the authentic [source], the compiler’s commitment.
What is its sequence? In order to show that the order depends upon the guru, it is taught in a scrambled manner. Furthermore, first, to show the location: "grove" (vana) means a forest or a garden. "Secluded" (viveka) refers to that very grove, or a hermitage, or a remote border. Alternatively, it is any place where people do not gather. "The house of a bodhisattva" refers to a yogi or a compassionate king and so forth. Alternatively, it is a temple (vihāra), where the volumes of scriptures reside. Because its master is a bodhisattva, the "maṇḍala house" is the place of practice or a temple. "Constructing the maṇḍala" refers to drawing the maṇḍala and meditating on the samaya at the time of the approach (sevā) practice.
When the practice is flourishing, the maṇḍala house should be provided with groves and so forth; the house is constructed for the sake of the maṇḍala, and the supreme maṇḍala is to be drawn. Following that:
"One hundred thousand recitations of the Lord of the Wheel, and ten thousand for each of the maṇḍala deities."
This means the disciple should make the request two or three times and perform the approach (sevā) by meditating in full according to the eighth chapter of the Nairātmyā [Tantra]. One should perform the offerings, praises, tasting of the amṛta, and meditate slightly on the completion stage (niṣpannakrama). One should perform the recitation with a concentration like the moon or the moon in water, and a resonance like an echo.
The mantra "Oṃ a āḥ hūṃ phaṭ svāhā" applied to all stages is the gradual method. The simultaneous method is to apply "Oṃ a āḥ" and so forth directly, followed by "hūṃ phaṭ svāhā." For Nairātmyā, one should perform one hundred thousand; for others, ten thousand each. For Hevajra, as taught above and as will be explained below, one should perform the yoga of the three applications or the six branches. For Devapicu, one hundred thousand; for Nairātmyā, "Oṃ vajranairātmyā oṃ āḥ hūṃ," ten thousand; and for all [the goddesses], "Oṃ vajragaurī oṃ āḥ hūṃ," ten thousand each. Thus, the approach by number is completed.
The approach by signs is as follows: as will be seen below, it is the attainment of the mantra's perfection, which is the supreme vision of the face, the receiving of a prophecy, or the occurrence of dream signs; one should continue until these arise. The approach by time is as follows: as will be seen below, "six months of training" means one should continue for six months, a year, one month, or until the limit is reached.
Then, following the request to draw the maṇḍala, in order to teach the accomplishment, there is the yoga of the self. Regarding the first, the supreme deity is Vajradhara. Having generated the Vajra-holder Hevajra from the syllable HŪṂ, one connects this to the purification of the site, and the examination of the characteristics of the ground should also be performed. Subsequently, the drawing of the maṇḍala is the commitment following those [preliminaries]. If one asks by what means it is purified: the "mantra" mentioned above refers to OṂ RAKṢA and so forth. The purification of the holder by the wise is also performed by those skilled in mudrās and absorptions (samādhi). Having satisfied the continuum [of the site] with material generosity according to the previous mantra, one purifies the continuum with the gift of Dharma using the mantra beginning with AKĀRO MUKHAṂ. Regarding the offering of the torma (bali): one summons the lords of the directions and specifically offers the torma and treasure to the lord of the earth. The meaning of this is as follows: "First, the ground is seized; second, the preparatory rite is performed; on the third night, one enters." Thus, the first, the ritual of the ground, has six aspects: examining the ground, requesting the ground, purifying the ground, blessing the ground, seizing the ground, and protecting the ground. Among these, the examination of the ground consists of the external examination and the internal examination. Regarding the external examination of the location, it connects to the previous [verse]: "In a grove, where people do not dwell," and so forth. The examination of the direction is toward the north and east of those [sites]. The examination by color and shape is: "The Udumbara, Nyagrodha..." and so forth.
"Aśvattha, palāśa, bakula, and arjuna—
Together with these, one should avoid ground
That resembles the back of a tortoise."
Thus it is said. One must avoid sites with bad signs, such as those with salty soil and the like, or those where water has flowed into a corpse pit and so forth.
The internal examination consists of making offerings to the Sugatas and giving torma offerings, then going to sleep in the yoga of the chosen deity. If the signs in the dream are bad, one should move elsewhere; if they are good, one should draw [the mandala] right there.
Regarding the acquisition [of the site], there are two types: acquisition from the manifest and acquisition from the unmanifest. As for the manifest, one should purchase it from the king or the landowner through words or with payment. As for acquisition from the unmanifest, one should make offerings to the Tathāgatas and give torma offerings to the local spirits with the ākāro mantra, and thus acquire it.
Regarding the purification of the site, there is that which requires purification and that which does not. That which does not require purification is as follows:
"In a cattle pen, on a riverbank,
On a stone slab, in a temple,
And also inside a mandala house—
On an upper floor, there is no need for purification."
Purification is threefold: purification through ritual action and activity, purification through mantra and mudrā, and purification through meditative absorption (samādhi).
Regarding purification through ritual action and activity, one should understand the sequence of the bhujaṅga (the crawling serpent). Starting from the last month of autumn and so forth, for three months at a time:
"The bhujaṅga lies facing south, west,
East, and its head is in that [direction];
It sleeps on its left side.
Having understood its belly by this, one should dig.
If one digs from the head, back, and so forth,
The faults should be understood from the extensive [explanations]."
Furthermore:
Having dug the ground to a depth of about the navel, the throat, or the knees, one should fill it back in with that same earth. If there is an excess, it indicates that accomplishment will be attained. If, by digging in that manner, bad signs appear in the earth, they should be removed and the pit filled with good soil, and a treasure should also be placed within. There, having dug a pit about one cubit deep, one should pour water and flowers and walk about eight paces away. One should understand the good and bad signs by whether that water flows from east to west, from south to north, or swirls and turns to the right.
Regarding purification by mantra and mudrā: form the three-pronged vajra mudrā with the right hand, strike the ground, and recite: oṃ sarvapāpāṃ dahana māṃ rakṣa rakṣa hūṃ phaṭ svāhā. As for the absorption (samādhi), meditate on that ground as being unobservable and contemplate it as being utterly pure. In some cases, purification is performed through ritual actions; in some, through mantra and mudrā; and in some, through absorption alone. These should be understood according to the appropriate circumstances.
Then, for the consecration: from khaṃ, contemplate the ground as emptiness (śūnyatā); from laṃ, consecrate it as a great golden ground; from suṃ, consecrate it as Mount Meru, the nature of the four precious substances; and from hūṃ, consecrate the ground as a vajra. Recite: oṃ vajrameḍinī vajribhava bandha hūṃ. Contemplate the nature of the vajra ground as the utterly pure expanse of space (ākāśadhātu). Regarding the seizing of the ground: sit in the center of a maṇḍala that is as level as the surface of a mirror.
One should meditate on the yoga of the six limbs or the three applications, performing them until the conclusion of the recitation. Regarding that, it is said below:
"Bathed, clean, with a fragrant body,
Adorned with various ornaments,
The master enters the maṇḍala itself;
Having diligently [visualized] the Vajra-holder from HŪṂ,
One should then draw the maṇḍala."
This is connected to the ritual of the site. Following that, what is the measurement? A maṇḍala of three cubits is the small measurement. This is because it is the nature of the three bodies (kāya). The three finger-widths are body, speech, and mind.
Following that, for the sake of protection, "Vajrasattva having assumed pride" refers to rising and striding, looking all around, and circling with the vajra-gait after the supplication. "Right leg extended" refers to performing the postures such as the right-leg-extended stance, or the primary sitting posture is the half-lotus, remaining with the left leg drawn in. "The two hands joined in the Joyful Vajra" does not mean the two-handed Heruka, but rather being joined with the mudrā of the vajra and bell.
When the master enters the maṇḍala, having gone inside the lines and looked, one should offer a garland of flowers. This is connected to the accomplishment of the maṇḍala. This is also the sequence of prior knowledge. If one asks how the master enters: "Bathed and clean" is by means of water, earth, and so forth, or through meditative absorption (samādhi). Furthermore, "fragrant body" refers to new clothing.
The "various ornaments" are ornaments of jewels or bone. "Fully adorned" refers to the sequential arrangement of necklaces and so forth. "Hūṃ hūṃ, the proud" refers to the proclamation of the time through the vajra-gait, such as pride or rising. "Hi hi, the terrifying" refers to the eight [syllables] such as ha ha, which are proclaimed at the time of the ritual postures.
The meaning of that is as follows: protection is of six types: protection by the vajra gaze, protection by the command "Depart!", protection by the command, protection by the vajra-gait, protection by the ritual postures, and protection by the vajra-kīla.
Regarding protection by the gaze: after the master who previously took possession of the site has performed an offering together with four companions possessing the pride of the four goddesses such as Gaurī, and after offering praise with "All Tathāgatas are peaceful" and so forth, and having made the request, they should perform an offering to the previous maṇḍala. Then, generating the eyes from MA and ṬA as the sun and moon, and generating the feet from A as vajras, they should place the previous maṇḍala in the sky and utter "Hūṃ phaṭ." With eyes like the sun and moon, they should perform the acts of slaying and reviving.
Then, protection by the command "Depart!": having gone to the northeast corner, one should utter these words with the pride of a wrathful deity: "In this place, the master named so-and-so, for the sake of bringing the disciple named so-and-so to perfect awakening and for the sake of all sentient beings attaining unsurpassed awakening, shall compose this maṇḍala-king."
"Whoever there may be—whether gods, asuras, yakṣas, rākṣasas, pretas, piśācas, apasmāras, bhūtas, gnyan-po, garuḍas, kinnaras, or vidyādharas, along with their elders, elderly women, retinues, and servants—do not remain here, but depart elsewhere! Having heard the command of the Vajra Holder, depart immediately! Those who do not go, their heads shall be split into a hundred pieces by the blazing Vajrapāṇi, the extremely wrathful Hūṃkāra, with a great wisdom vajra that blazes intensely on all sides!" Thus it is recited three times.
Then, for the protection of the command:
"I am the glorious Vajradhara. Listen, you hosts of obstructing vighnas! By the application of the protective wheel, those who would harm the body, speech, and mind—here they are destroyed; they shall not remain elsewhere!"
Thus, one should expel them by applying the five verses to the vajra, wheel, jewel, lotus, and sword positions. As for expelling with the vajra steps: one should circumambulate and protect the maṇḍala with the steps of the single-pointed vajra, the three-pointed vajra, and the crossed vajra. As for protection through the postures: the five types of stances—the right extended, the left extended, the earth-touching, the circular, and the equal sitting—should be performed, beginning from the east and moving to the center, in five ways.
If one desires an extensive version, the postures and so forth should be performed in the manner of the Māyājāla. Regarding protection with the Vajrakīla, one should visualize five types of kīlas: the upper parts in the form of wrathful deities and the lower parts as single-pointed kīlas. Reciting the kīla mantra one hundred and eight times, one should strike the four directions and the center with the gha gha ghāta mantra. The ritual for the preliminary preparation (sādhana) should be understood from below. Following that, for the purpose of drawing the lines, the new marking cord (sūtra) must be one that has not been used elsewhere. Its length should be double [the circumference of the maṇḍala] and its thickness one-twentieth. It is "beautiful" when it is placed in a fragrant vessel. "In the form of one's own chosen deity" refers to Hevajra together with his consort Nairātmyā or Gaurī. The "wise one" who strikes [the lines] is one skilled in the activities and tasks, who does not deviate from the division of the site.
Regarding the ritual for accomplishing the lines: purchase cotton that has not been overpriced. Have it spun by a young boy or girl. Dye the five cords in their respective colors, place them in a clean vessel in their respective directions, and arrange the syllables Bhrūṃ Āṃ Jrīṃ Khaṃ Hūṃ. Visualize them as the five Tathāgatas, invite the natural [deities] and dissolve them [into the cords]. Recite anyonya-anugata and so forth, and then twist the cords together. Offer the five offerings to them. This is the sequence for accomplishing the lines. Then, oneself together with the assistant, one should strike the wisdom lines (jñānasūtra) and the action lines (karmasūtra). If one asks what the result of this is, it should be connected to the statement below: "The maṇḍala was taught in this way." Following that, in order to demonstrate the colors:
This relates to the colored powders of the finest quality, which are the five types of precious gemstone dust. The middling quality relates to rice and so forth. The lowest quality consists of brick, earth, and the like; this should be understood from the later analysis. Regarding the consecration of the colors: place the five colored pigments in their respective directions and, using the five seed syllables, generate them as the five Tathāgatas and dissolve the natural [deities] into them. Offer the five types of offerings and recite the vajrasamaya mantra to ignite the pigments. To increase their brilliance, recite one verse from the Iśāna corner and draw the lines to the height of a span. Furthermore: "White, yellow, red, green, and blue should be known as the interior; this is explained as the sequence of the colors. Likewise, the directions should also be known." Following that, in order to show the characteristics of the maṇḍala, the words "The Teacher" and so forth are spoken; this also refers to other teachers. Alternatively, it refers to the one who accepts the compilation. This maṇḍala was spoken in this way because it is similar to others and is thus accepted here. These are two verses and are easy to understand. Following that, in order to arrange the signs for the specific features of the maṇḍala, there are two verses beginning with "The two excellent tiers," which are easy to understand. Following that, in order to show the arrangement of substances such as the vases and their connection, there are the eight vases and so forth, which are ten: the vijaya (victory) and the sarvakarma (all-action). Here, the extensive vase arrangement consists of sixteen: one vase for each of the fifteen goddesses, plus the sarvakarma vase, making sixteen. In the glorious Hevajra, there are ten vases.
The collection should be understood as sixfold: the five families, each with its own, and the all-accomplishing [family] as the sixth. As for the full vases, there is no fixed number; one should offer as many as are available. The vase of victory is placed in the east, which is to the east of the principal deity. The vase of all-accomplishing activity is at the eastern gate. The others are easy to understand. Following that, just as in the meditative concentration, here the samaya wheel is generated according to the sādhana. How is that? Protection is performed with mantras. The recitation or utterance is "Oṃ Rakṣa" and so forth; this should be done beginning with the protection of oneself. Alternatively, the wisdom wheel is invoked and obstacles are cleared away. Following that, the offerings are made with the eight goddesses and so forth, having invited them into the presence with light rays. The supplication is to the Buddhas and Bodhisattvas who are pleased by the offerings. Then, one will be empowered in the form of Heruka. As for how this is explained, it is in the explanatory tantras or the Yoga Tantras. Here, too, the activity is performed if one desires an extensive version of the offerings, praises, and so forth. The meditative absorption for this is as follows: having arranged the hand symbols, the maṇḍala of the previous night's preparation is projected into the sky and the two are merged. Then, having arranged the vases, drawn the ornaments, and set out the offerings, one bathes, purifies oneself, and puts on ornaments. Sitting on a comfortable seat at the eastern gate of the maṇḍala, one visualizes oneself as one with the principal deity, and proceeds from the protection of oneself through the accumulation of merit.
One should meditate on the supporting yoga and the supported maṇḍala of deities according to the eighth chapter, performing the sequence up to the offerings, praises, and tasting the amṛta; this constitutes the perfection of one's own endowment. Then, for the accomplishment of the maṇḍala, one should generate the complete circle of goddesses from a seed syllable or a hand-symbol alone. One invites the wisdom beings, blesses the sense bases, and blesses the body, speech, and mind. One should perform the empowerment, offerings, and praises in detail, followed by the tasting of amṛta and the recitation. Following that, the classification of the empowerments refers to the sequence of the four empowerments, such as the water empowerment and so forth. "Bestow the assembly of one's own maṇḍala" refers to the specific tradition. "Offerings and the petitioning" also apply here: the offerings consist of both common offerings and the special offerings from the latter section of the Hevajra Tantra, such as "delicious foods and drinks," which apply here. The common petitioning is "You, the Great Joy, are my teacher," and the special petitioning is "Protect me, who am without refuge and sinking in the mire of saṃsāra," and so forth, which apply here. The empowerments consist of the common five empowerments of awareness and the special sixth, the lord empowerment, as it is said: "The sixth is by the lord empowerment." Following that, to show the secret empowerment, "there" means in that very place of the vase empowerment. "Arising from the five families" refers to those of lesser capacity.
Born into the brahmin caste, she is one who has generated knowledge—that is, a vidyā. "Bhadrā" refers to the distinction of the three doors. "Entry" is like that of a disciple if she is a beginner. Alternatively, "whichever is found" means even if she lacks the qualities of the family and the three doors. "Likewise" refers to the second position. The primary factor is the age of sixteen. "Possessing fluid" means she is not of the nature of prajñā. "As long as" means at whatever time; "at that time" means at that very moment. "Relying on the mudrā" refers to that very youth, such as with wine and so forth. "Binding the face of the mudrā" is the manner of entry. "The face of the method is likewise" means it is consistent with the entry of the disciple. Alternatively, "binding the face of the mudrā" is at the time of receiving the amṛta; this is both the sequence of the ritual and the sequence of receiving. The sequence of the ritual is like the entry of the disciple: the mudrā is also led into the maṇḍala, and having performed it correctly, it is the time of receiving the amṛta, at which point the face is also bound. Some masters explain this here as the pith instruction for seizing the moon. Here, it means the ācārya gives a morsel of that which is the experience of tathatā. "Whatever arises from that reliance" refers to that very amṛta. "The face of the method is likewise" refers to the time of giving; it is connected to the phrase "falling into the mouth of the disciple." Now, to show the third: "equal taste" is the taste of the coemergent (sahaja).
The sphere of the disciple’s activity is the prior instruction of the pith instructions. Regarding that very [instruction], it is either the secret support itself or another consort. As for what is to be done or must be ascertained: it is the practice in accordance with the prior instruction of the pith instructions. If one asks what the result of that will be: self-aware wisdom is the ultimate coemergent. Its arising is from the conventional coemergent; the sequence of these is taught in the later chapter. In this regard, there are two: the sequence of the activity and the sequence of receiving. The explanation of that very experience of the disciple, for whom the opening has been made by the third [empowerment], is the fourth. In that [fourth], there are also two: with support and without support. Some masters assert it to be with support. According to the text of the Guru, it is called the "precious word empowerment," which is the body without support. Regarding that, the fourth empowerment is asserted to be twofold: the word empowerment and the pith instructions; this should be understood from the oral instructions of the Guru. As it is said: "In that way, likewise, the fourth." The teaching on its distinction is the fourth empowerment. Its nature is subject and object. Although authentic awareness is the first, it is the third; these are abandoned by that. If one asks what the result of that will be: it is non-conceptuality. "Equal to space" is the example. "Dust" refers to conceptualization and the afflictions. Therefore, emptiness arises from that example. If one asks what the method is for being satisfied together with that: "existence and non-existence" are the subjects. "The supreme self" is the nature of great bliss. In order to show that these are inseparable, "insight and method" are non-conceptuality and bliss.
"Extremely blended" means indivisible. Furthermore, "attachment and freedom from attachment" are in the form of supreme joy and the joy of separation. "Blended" means indivisible, which is the taste of the coemergent (sahaja). Now, in order to demonstrate its nature or its great majesty: "That itself is the life-force of living beings" means that all sentient beings depend upon the coemergent vitality. "The supreme syllable" refers to akṣara, because it is unchanging. "The self of the world" is that very coemergent. "Pervading all" is the mind, because it is the ultimate coemergent. "Abiding in all bodies" is the conventional. "Arising from existence and non-existence" means that conventional existence is the coemergent, while non-existence abides as the ultimate. Alternatively, "existence" refers to the five [objects] such as form and so forth, and "non-existence" refers to phenomena (dharma). "Others" refers to the sense faculties. "Those which" refers to the stable and the moving. "Consciousness" refers to the eye and so forth. "The manner of all" is the appearance of those [objects] such as form as coemergent.
If one asks, "If that very coemergent is the nature of all phenomena, would it not then become the phenomena imputed by inferior tenets?" There is no fault. "Person" (puruṣa) means that which fills the vessel of the world with its essence. "Ancient tradition" (pūrva) means vṛttaka, referring to the Creator or the Grandfather, Brahmā. "Īśvara" means maheśvara, the lord who has power over all. He is called Maheśvara or Mahādeva. "Self" (ātman) is that which possesses the attribute of permanence.
"Life" (jīva) is the grasping, which is the breath. "Sentient being" (sattva) is consciousness, the possessor of the capacity for cognition. "Time" (kāla) is the quality (guṇa). "Person" (pudgala) is the pudgala; it is the agent, or that in which the fruit of action ripens. Not only are these [terms] designated [to these things], but the nature of all entities extends even to nirvāṇa. The mode of illusion or form is Mahāmāyā, the great illusion that is neither true nor false. The "perfectly abiding" is the self-manifestation of uncontaminated bliss. Therefore, there is no fault whatsoever.
Now, there is one verse that teaches the object of doubt and the method for how to practice the coemergent (sahaja); it is easy to understand. "The Tathāgata and Vajragarbha" refers to the preceding [context]. "The wise" refers to those who have followed the pāramitās. "Thus he heard" means he heard [it] as arising from contaminated attachment, or as having the nature of contamination. "Supremely wondrous" is because it is not the domain of the inferior. "Fainted and fell to the ground" indicates either terror or the manifestation of a great nature. Alternatively, "fainting" is a particular state of mind, and "falling" is the collapse of the physical body.
Although the number of joys is presented here as if doubt had arisen, in actual fact, doubt has arisen regarding the fourth empowerment. This is because, due to its extreme profundity, one suspects it is not within one's domain, or else, due to being extremely inferior, the thought arises that it is base. Now, in order to express the reasons for these [doubts] as they reside in the mind, first, the "joy that goes" is the examination.
Supreme joy (paramānanda) is the movement or the conceptualization of saṃsāra. The joy of separation (viramānanda) is also the movement or the conceptualization of nirvāṇa. Therefore, because it moves toward the extremes of both saṃsāra and nirvāṇa, it is "wondrous" or "fainting." Alternatively, it is non-conceptual through the three joys that are the nature of the profound and the great. If one suspects it is not the sphere of experience, it is "wondrous and fainting." For that reason, it is said: "In the three joys, there is no coemergent (sahaja)." Now, in order to dispel doubts, the compiler says: "The Blessed One spoke: O Hevajra!" The single body of all Buddhas is the body of great bliss (mahāsukha). That which is to be realized by Vajragarbha refers to the previous occurrences. "Doubt" refers to the aforementioned inferiority or the fact that it is not the sphere of experience. "Well-clearing" or "excellently dispelling" refers to the undertaking of the practice. If one asks why, it is because it first dispels the doubts of the sublime ones. "Neither desire nor free from desire" refers to joy and the joy of separation; those conceptualizations do not exist in the coemergent. "The middle" refers to joy; it is not the middle in terms of number, nor is it the middle in terms of meaning that is pervaded by suchness (tattva), but rather the middle of arisen experience, and even that is not perceived. If one asks: "Even if those are not present in the coemergent, one might fall into a lower state through mental conceptualization," for that reason it says: "The abandonment of the three." This means they are abandoned in order to be practiced. Coemergent awakening (bodhi) is realization through being free from stains; it is described as the authentic fruit.
Now, this is for the purpose of dispelling doubts regarding the suspicion that it is not an object of experience. The phrase "or else" (yang na) refers to an alternative perspective to the suspicion of it being inferior. "That very thing" (de nyid) refers to the coemergent (sahaja). "The self of all" (thams cad bdag) is because it is the nature of the three joys.
When one possesses the three joys, its very essence is also exclusively an object that is not [ordinarily] experienced. "Or else" is used to show that although the nature is one, it is presented from another perspective of its aspects. "Completely abandoned" (kun nas rnam par spangs) means that the three and the coemergent are mutually exclusive.
If one asks: "If the aspects are discordant, the three are unnecessary; if the three do not exist, it will not become an object of experience," for that reason, the phrase "the first is indicated by the absence of joy" (dga' bral dang po mtshon) refers to the method of indication, which is the sequence: below the two and above the one, that is, the third. If it accords with the method of indicating the nature and the mode of insight, one abides in the three joys. Therefore, the phrase "abandoned the three joys" refers to the coemergent, which is exclusively an object of experience.
Now, what are the signs of practicing without doubt? First, "like a cloud" refers to the power at the time of empowerment; that is, based on the sahaja or the action seal (karmamudrā), there are the stages of seeing and not seeing, like the moon through scattered clouds. That seeing is the thorough application of the specific characteristic of the object, like knowing the entire ocean by a small amount of salt water. "Like an illusion" (sgrub pa sgyu ma lta bu) is the power at the time of meditation.
By relying on the mānaja or dharmamudrā, there is an appearance that is not its own characteristic, like an illusory reflection. Then, that which is like a dream is the power of conduct; by relying on the khetraja or samayamudrā, the object appears to be directed toward its own characteristic, like a dream of a calf. "Awakening" is an appearance like the previous clouds, because it is clear. "Sleeping" is the illusory and the dream, because they are unclear. These are the arising and the subsiding; because they are method and insight, their indivisibility is Mahāmudrā. Regarding the word "accomplished" (siddha), the mention of "indivisible" again refers to the power at the time of the result, by relying on the mantra or mahāmantra, appearing without established characteristics. "Mudrā-yoga" refers to Mahāmudrā. "Accomplished" means without doubt. Following that, in order to show the pith instructions, "afterwards" means after the empowerment. "That very [reality] is correctly explained" means accepting the pith instructions that gather the inseparable [aspects]. Furthermore, "ultimate coemergence" is for the purpose of showing the pith instructions of insight. "Pure primordial wisdom" is the thesis and teaching that the mind is pure by nature. Desiring to explain, "saṃsāra and nirvāṇa" includes other things such as existence and non-existence. "Distinction" refers to the distinction of analysis. "Slightly" means a small amount, a mere fraction, or subtle; it is also "mere mind." "Is not existent" is by way of being devoid of being one or many. If one asks, "What is the view at the time of the path?" the two lines of verse are easy to understand.
Furthermore, as for what the conduct is like, there is one verse, which is easy to understand. Furthermore, as for what the meditation is like, there is one line. Furthermore, as for what the nature of the resultant meaning is like, there is one line. Now, in order to teach the conventional coemergent or the pith instructions on method, [the text says] "Vajragarbha asked," which refers to wisdom. Regarding "purified," if it refers to the family, it is asked while keeping in mind that the purification of the body is not logical. "Primordially without intrinsic nature" refers to the purification of the mind. If the nature of the body is pure, it is subtle; therefore, it is connected separately to that. Furthermore, if one asks why it is not logical for it to be pure because the body is of the nature of the elements, [the answer is] if it is pure, it is not the elements. If one asks whether it is not the coemergent purity, the conventional coemergent is the elements. Then, regarding that: "The Blessed One, the Vajra-holder" is the Vajradhara. To show his distinction, "Ḍākinī" refers to the four, such as Nairātmyā and Pukkasī. "Bestower of bliss" refers to the causal Vajradhara entering into union, or, from the perspective of the song, the arising of the resultant Heruka, the Hevajra. Furthermore, "Ḍākinī" is Ḍākinī, the mudrā who moves through the pure fields. "Bestower of bliss" is the Hevajra through the method of not being separated from the flavor of the coemergent. That is based on the wisdom of another's body. Furthermore, "Ḍākinī" refers to the channels. "Bestower of bliss" is the coemergent kunda, the Hevajra residing in the body. That is endowed with the method of one's own body.
Furthermore, the ḍākinī is Mahāmudrā. "Bestower of bliss" refers to the abiding state, the untainted great bliss, the non-dual Hevajra. That is indivisible. "Thus it was said" means for the purpose of dispelling doubt. If one asks what that very thing is: it is the pure mind, whose nature is free from conceit. "I" is the nature of the elements. "All" refers to all wandering beings. "Abiding in the body" means relying upon the innate sense faculties. In order to explain those teachings individually: "O Blessed One" is an address of beauty. "For what reason" is a question regarding the cause for the body's purity while abiding in the body. The body is the collection of the families of the aggregates formed by the five great elements. How is it produced and what is its support? This is the question. Now, in order to show the manner of production through the elements, the Blessed One replied. At what time? "Through the union of the bola and kakkola" refers to the union of the coemergent. The quality of solidity in the touch is because it possesses the characteristic of earth during meditative union. "Earth is produced from that" establishes it as earth. The melting of bodhicitta is fluidity; because that meditative union possesses the characteristic of water, "the water element is produced" establishes that. "Churning or generating" refers to the meditative union. Heat possesses the characteristic of fire; "having arisen" establishes it as fire. "Moving" refers to the time of meditative union, when the moon moves and possesses the characteristic of wind.
"Wind is well-known" means prati, which is "thoroughly established." "Bliss" refers to the phenomenon based on meditative absorption or melting. "The space element" refers to the accomplishment of space, possessing the specific characteristics of space. "Completely surrounded by the five" means they are fully gathered. "Because the great elements are bliss" means they are derived from and produced by the elements. "Therefore" means because they are conditioned. "That very bliss is not" means it is not the coemergent (sahaja).
Having shown that the body is purified merely by acting as the cause for the production of the body endowed with those elements, now, in order to show the purification of the body because it is coemergent, "coemergent joy" means it has been coemergent with the body and mind from the very beginning. If one asks, "What is coemergent?"—that ultimate reality becomes so because it is coemergent with the body. "Whatever is produced" refers to whatever possesses that. "It is called coemergent" refers to all of those. Therefore, because it is conventionally coemergent with the body, it is called "natural coemergence"; just like ultimate coemergence, it is also conventional, and thus the purification of the body is shown.
Now, in order to show the Mahāmudrā or the indivisible coemergent, "all aspects" refers to the many phenomena such as the generation stage and so forth. "Summarized" means condensed. "What" refers to the manner of gathering them into the mind.
Furthermore, if one asks how those many phenomena are to be subsumed: "The mudrā is devoid of causes" means that the mudrā of Nairātmyā is empty, being devoid of mantra and so forth; this is subsumed under insight (prajñā). Likewise, the absence of conceptualizations such as the maṇḍala, deities, mudrās, homa, and ritual offerings, and the teaching that authentic mantra and so forth do exist, should be understood according to the fifth chapter. Moreover, that which is subsumed under method (upāya) is the yoga of the practitioner. Compassion (karuṇā) is all appearances. Method is that which has become the flavor of bliss. In order not to designate them as separate, wisdom (jñāna) is emptiness. Method is compassion. Their inseparability is the subsumption of all phenomena by those two, such that they themselves are one in the uncontaminated (anāsrava) coemergent state. If one asks what results from that: it is "mind-only," which is called "bodhicitta," the coemergent. Now, in order to explain the reasons for those teachings individually: "reciting mantra" refers to all the phenomena of the generation stage (utpattikrama). "Non-existent" refers to the mudrā of Nairātmyā being devoid of unity and multiplicity. Furthermore, "non-existent" refers to being devoid of causes, essence, and so forth. The same applies to the others. Now, to show the subsumption under method: "reciting that mantra" is because compassion and appearances abide continuously. "Austerity" is because one practices celibacy without separating from the melting of the bliss of method. "Homa" is because the offering of the burnt oblation of compassionate appearances is free from conceptualization and afflictions (kleśa).
The maṇḍala deities are the gods of the appearance of compassion, for they pacify the thorns of the afflictions. The maṇḍala is the method of bliss, for it is the locus where the coemergent is gathered. Now, in order to show the reason why all aspects are a single vow, [the text asks] "What is summarized?" It refers to the mantras and so forth, in all their aspects. How so? By means of emptiness and compassion. By what means? By "the gathering," which means by way of inseparability. For what purpose? "The mind," which is the bodhicitta. "Form" (rūpa) refers to the coemergent mode or nature. This is the tenth chapter.
Now, in order to show that the result is accomplished here through the great nature of the objects of focus via the two stages—such as the gazes and so forth—in the first chapter: "The equal" refers to the two pupils of the eyes. "Fierce" is by means of the pride of Heruka. "Forehead-borne" means that the two pupils are supported by the forehead, looking slightly upward and then casting them downward. "Causing to fall" means making the object of practice collapse. Others [say] the gazes, the breaths, and the analogies: "Others are also accomplished by the breath: by the exhaling, one causes to fall; by inhaling, one brings under control; by filling, one summons; by the pacifying, one paralyzes." This means that by the outward exhaling, the inward inhaling, the filling of the breath within, and the pacifying of the breath, one paralyzes. To establish the analogy: it is the place for testing the collapse of a fresh piece of wood.
The "flowered" is the place for testing the empowerment. The "vajra tree" is the fragrant tree; it is the place for testing the summoning. The "moving channel" is the añjana grass; it is the place for testing the paralyzing. The practice of training for six months is the recitation and meditation of the glorious Heruka; it is not that others are prohibited. "Accomplishment" refers to the downfall of the object to be accomplished and so forth. "Without doubt" means if it is established in the example. Furthermore, at the time of empowerment or conduct, relying upon the action seal (karmamudrā)—the "uneven forehead" is the descent of the moon into the maṇḍala of space and so forth during the time of meditative union. Empowerment is the method of casting down. Summoning is the pith instruction for reversing. Paralyzing is the method of seizing. Joining with the breath, the downfall is the method of causing to descend. Empowerment is casting down. Summoning is reversing. Paralyzing is seizing within the maṇḍala of space. If one asks what each of these primarily relies upon: the "moist wood" is the dharma seal (dharmamudrā) or the "mind-born." The "flower" is the samaya seal (samayamudrā) or the "field-born." The "vajra tree" is the great seal (mahāmudrā) or the "mantra-born." The "moving" is the action seal (karmamudrā) or the "innate." The practice of training for six months is the time of approach during empowerment, and the time when the "warmth" of conduct arises. Furthermore, "not to be deluded" means not to harbor doubt or hesitation. "In this" means by accomplishing through the seals or the yoginīs.
The inconceivable miraculous power of the Buddha is the very innate vow (sahaja-saṃvara) itself. Now, if one asks: "Having accomplished it for one's own benefit, how is the benefit of others to be performed?"—the phrase "accomplish the four gazes" also applies to the winds and so forth. "The wise one" is Nairātmyā, who is insight (prajñā). "Engaging sentient beings" is compassion, the method (upāya). If one asks: "If compassion is engaged, will it not become harmful through paralyzing and so forth?"—therefore, "killing" (māraṇa) is not even striking. "Samaya" is compassion, the purity of hatred; it is because of being separated from that [samaya]. If one then asks: "If it is not killing, does it not still harm through paralyzing and so forth?"—therefore, "deceiving sentient beings" is also the abandonment of the benefit of others. If it is not to be done, it is known as a transgression (avadya). "Everything should be done" means acting without causing harm. "Merely harming sentient beings" means that even a small harm becomes a fault. "The accomplishment of the mudrā will not be found" is because it acts as an obstacle. Furthermore, the explanation of the completion stage (niṣpannakrama) refers to the pith instructions on the gazes, the descending [of the deity], and so forth. "Accomplishing the four" refers to the mudrā and the yoginī. "The wise one" refers to the pith instructions on apprehension and so forth. "Engaging sentient beings" is the Vajradhara, because he possesses power. "Not killing" means not being separated from the two types of the innate (sahaja). "Deterioration" is being separated. "Samaya" is discipline (śīla), which is celibacy (brahmacarya). Furthermore, samaya is the vow, the life-force of the yogin. Therefore, one must certainly not be separated from it.
Deceiving sentient beings is to be devoid of the self-manifestation of the faculties. Alternatively, appearances are joined with the coemergent. To perform all that is not to be done is to engage in all types of conduct. "Merely harming sentient beings" refers to the harm caused by all the activities of conduct for one who lacks the pith instructions. The accomplishment of the mudrā is the fully perfected Mahāmudrā. "Will not be found" is due to the lack of pith instructions, ascetic observances, and so forth. Regarding the substances of the samaya:
"In that regard, the samaya to be consumed consists of:
The first na, ga, and ha;
The śva at the end and the śva at the beginning.
For the sake of the accomplishment of Hevajra,
The five nectars should likewise be consumed."
This refers to the five: na is the flesh of the human (nara); ga is the flesh of the cow (gaura); ha is the flesh of the elephant (hastin); aśva is the flesh of the horse; and śvana is the flesh of the dog. The five nectars (vimala-mṛta) are to be consumed after being purified, abandoned, and realized through the generation stage. In the completion stage, they are consumed for the purpose of honoring the bodhicitta. Generally, one should understand that they are consumed according to the individual's stage, whether through symbolic consumption, mixed consumption, or actual consumption.
"The characteristics spoken by Hevajra:
Examine the one born seven times."
This refers to consuming the flesh of one born seven times. Furthermore, the examination consists of the internal examination and the external examination. The internal examination is: "Scorning the joy of separation," which means abandoning the joy of the action mudrā. "Possessing eyes" means having great insight. The external examination is: "Possessing a melodious voice and eyes..."
This refers to eyes that are half white and half black. "One with a fragrant body and great majesty" means having a pleasant fragrance on the body and a majesty greater than that of other individuals. Regarding the fact that their shadow becomes sevenfold: at the time of the full moon, if one anoints the hollow of a vulture's shank with Vairocana and looks, if seven shadows appear, one should know that it is a "seven-birth" being. "By merely eating that, one becomes a sky-farer in an instant" refers to eating their flesh, such as in the legend of King Indrabhūti; alternatively, it refers to receiving their grace.
According to the completion stage, "the characteristic of the speech of Hevajra" refers to the explanation of the examination of the seven-birth being within the five hundred thousand verses of the Hevajra Tantra. The "seven-birth" being symbolizes the sun, and it is said that one should "eat the moon, the bodhicitta." At what time? "At the time of disparaging the joy of separation" refers to the time of coemergent joy. "By the seventh, accomplishment is attained" means that through meditating on that coemergent state, the qualities of the seven-birth being arise, such as a melodious voice, beautiful eyes, and so forth.
Now, having taught the Hevajra sādhana of the two stages, in order to show that accomplishment is not achieved through other deities in this tantra, the sādhana of Kurukullā will be explained. As it was stated extensively in the twelfth chapter above, "The extensive explanation is condensed into a summary," this refers to the five-hundred-thousand-verse Hevajra Tantra.
Three tens of thousands of verses of the Kurukullā were spoken, and the twelve chapters were taught extensively; this [text] presents them by condensing them into this root tantra. Regarding its meaning: first, one should complete the approach (sevā) of Hevajra, or alternatively, perform the approach of this very [deity]. There are two traditions for this: the solitary heroine and the maṇḍala circle.
For those who wish to meditate on the solitary heroine, after accumulating the collections and establishing the protection wheel of the boundary, one should visualize the four vajras or merely the seed-syllables and hand-symbols. From the syllable Hrīḥ arises the goddess, red in color and with four arms, holding a bow and arrow, an utpala flower, and a hook. Regarding the statement "by merely meditating on this," one should perform the absorption of the wisdom beings, the blessing of the sense bases, the blessing of the body, speech, and mind, the conferral of empowerment, the offerings, the praise, and the tasting of the amṛta, and then proceed until the conclusion of the recitation.
As for the maṇḍala circle: having performed everything up to the protection wheel of the boundary as before, one should meditate on the supporting celestial palace within the source of phenomena (dharmodaya) according to the eighth chapter. Regarding the meditation on the supported deities, according to the eighth chapter, one should generate the five aspects of manifest awakening (abhisambodhi). In the center is Vajra Kurukullā; in the east, Buddha Kurukullā; in the south, Ratna Kurukullā; in the west, Padma Kurukullā; and in the north, Viśva Kurukullā. These should be generated through the five aspects of manifest awakening, starting from the seed-syllables.
One should make the hand implements, body colors, and attire all consistent in order to accomplish the activity of magnetizing. In that regard, from the three-layered being, one invites the wisdom wheel (jñānacakra). Having performed the stages up to the blessing, empowerment, offerings, praises, and tasting the nectar (amṛta), one should perform the recitation according to the sequence of four sessions until the signs are obtained.
Then, as for the practice, it is similar to the previous ritual; however, from one's own heart and the deity's heart, light rays in the form of hooks—like a magnet attracting iron—should be visualized as drawing the body, speech, and mind of the object of practice irresistibly. Here, great loving-kindness (maitrī) is the pith instruction. As for the mantra, one intersperses the individual names with vaśīṃkaraṇa hūṃ phaṭ svāhā.
Regarding the measure of the number: for a king, it is one hundred thousand because he is established through merit. For commoners, the number is fewer because they are inferior. "Beasts" refers to the primary among animals, which are the nāgas. Regarding yakṣas, some manuscripts read vākṣaṇa, but since it is yakṣa, it is a "harm-doer" (gnod sbyin). The reason for performing many recitations for these is that they belong to other realms of existence and are fierce. The same applies to asuras. For gods, the number is fewer because they possess superior merit compared to other beings. The reason the practitioner performs fewer recitations is that they belong to the same realm and are bound by the samaya. Vajragarbha is so called because he was requested by the compiler. "Manifest awakening" (abhisambodhi) refers to the two stages. "Examination" refers to the peaceful ritual. "King" is so called because he possesses suchness or the completion stage (niṣpannakrama). The eleventh chapter is the remainder.
The first chapter is complete. Now, in order to explain the meaning taught in the subsequent chapter, [the text says] "Vajragarbha requested," which refers to the manner of engaging individually with the ḍākinīs. "Bhagavān Vajra" refers to the Vajradhara. "Heart" (Sāra) means the essence or the condensed quintessence. "Self" (Ātman) refers to the self or the lord, Hevajra. This connects to the phrase "please explain that." Alternatively, it refers to the collection of all Buddhas. "Heart" means that which has become the essence. It is the definition of consecration (pratiṣṭhā). This connects to the phrase "please explain that." The meaning of this is as follows: for consecration, one must first perform the preliminary service (sevā). Regarding the phrase "one who has reached the far shore of the mantra through supreme vision," this is performed by means of the six branches or the three absorptions (samādhi). Furthermore, there are three types: the service of number, which consists of one hundred thousand or ten thousand recitations for the principal deity and the retinue in their entirety; the service of time, which should be understood as six months of practice and so forth as appropriate; and the service of signs, which is the occurrence of auspicious signs such as the deity's permission or positive dreams. One should then make requests two or three times to an ācārya who possesses the required characteristics. The ritual of the site (bhūmi-vidhi) should also be performed as in the tenth chapter. Prior to that, for the purpose of clearing away obstructing spirits (vighna), one should perform the homa as prescribed according to the ritual. Having performed the preparatory rites (sāmagrī) and so forth, one should ensure that the activities are perfectly complete within oneself by performing the six branches or the three applications.
Then, regarding the ritual of the preliminary consecration of the Earth Goddess: in the wind direction, prepare a maṇḍala and scatter a heap of flowers. From the syllable paṃ, visualize a vase, and from that, generate the Earth Goddess, yellow in color, her right hand in the gesture of assent and her left holding a vase. Having invited the natural [goddess] and made offerings, request her to act as witness with the two lines beginning with "O Mother, Jewel" and "Earth and Perfection," as they appear in other sources. Then, either dissolve her [into the visualized form] or have her remain as a witness.
Regarding the preliminary consecration of the deities: in the maṇḍala house or elsewhere, smear the area with the fivefold preparation. At the location of the principal deity, make a square drop of fragrance; for the others, make circular drops. Visualize lotuses and moons, and upon each heap of flowers, recite the respective mantra while regarding them as the goddesses. Arrange lamps, divine food, and so forth. The master should generate the deities from the seed syllables or hand symbols. Having summoned the wisdom wheel (jñānacakra) before them, make the unsurpassed offerings and perform the summoning, entering, and so forth. Then, perform the blessing of the sense bases, the blessing of the body, speech, and mind, the empowerment, the offerings, the praise, and the tasting of the nectar (amṛta), up until the completion of the recitation. For the purpose of the consecration, these should be performed with the appropriate modifications.
Then, perform the preliminary consecration of the vases and all the ritual implements. After that, if the patrons and disciples are to be empowered, perform the preliminary consecration of the candidates. If they are not to be empowered, perform only the purification and the generation of enthusiasm. Then, regarding the actual consecration: "In the early morning, purify the images" refers to performing the preliminary consecration and the activities of that single day. There are two parts to the preliminary consecration:
The purification of the support and the gathering of the Protectors. Regarding the purification of the support: on a pedestal one cubit in length and half a cubit in height, the image is removed from its row. The five purifications are as follows: first, purification by bathing, washing it with cleansing agents and so forth. Then, white mustard seeds are cast into fire while reciting the purification mantra and circling the image. Then, one should act as before with water. Then, one purifies it with dūrvā grass. Then, one should wipe it with the five barks. If those are unavailable, one should anoint it with the five products of the cow and amṛta oil and wipe it with flour. Then, one should bathe it from the vase of all-activity. Reciting auspicious verses, one should perform the cleansing and wipe the image to purify it. For paintings, caityas, and temples, the bathing is performed upon a mirror. Then, regarding the gathering of the Protectors: one should invite all the buddhas and bodhisattvas, perform offerings and praises, and make supplications. Then, if the empowerment is to be conferred early the next morning, one asks about the dreams, lifts the kha-sbyor (union) into the sky, and blends the descent of the lines, colors, and the kha-sbyor. Then, one should arrange the ornaments, set out the vases, and so forth. Then, regarding the accomplishment of the maṇḍala: the ritual master, possessing the excellence of the six branches or the three applications, should cause the disciples to cultivate devotion toward the guru. Generating the deity from the mere seed-syllable and hand-symbol, one invites the deities from their natural abodes, blends them, and performs the offerings, praises, and tasting of amṛta. Then, the internal residence has four parts: the consecration (pratishthā), the offering of sovereignty, the opening of the eyes, and the warming of the face. Regarding the consecration, there are two parts:
There is the common and the special consecration. Regarding the common, it refers to the five purifications and the condensed invocation of the Protector; it is similar to the one-day [ritual]. In that regard, generate the support as whichever deity it may be. If it is not clear, generate it as the meditational deity. For a volume, generate the mantra as Vajradharma from the syllable A; for a sūtra, as Amitābha; for the Mother, the Perfection of Wisdom, as Prajñāpāramitā from the syllable Pra; and for a stūpa or temple, generate it as the celestial palace from Bhrūṃ or as Vajradhātvīśvarī. The Buddhas residing in space are to be thoroughly inserted into the heart of the image. Just as all the Buddhas are said to be in the abode of Tuṣita, simply dissolve those previously invited into space during the preliminary preparation. Then, perform the blessing, the empowerment, and the offerings and praises, and they remain. The special consecration is to dissolve the maṇḍala deities and proceed as before. Regarding the opening of the eyes, there are two types: the common opening of the eyes is performed with a golden needle using verses and mantras; the special opening of the eyes is performed until wisdom descends, the face smiles, the body quivers, the earrings tinkle, or the earth shakes. Regarding the offering of sovereignty, there are two parts: making offerings like a deity and conferring empowerment like a disciple. As for the offerings, they should consist of immeasurable varieties of offerings—the requisites of a king—such as parasols, banners, and so forth, along with incense, flowers, and so on, exceeding a hundred and not fewer than ten. One should offer a hundred or a thousand bolts of cloth, or a herd of cattle, and the seven types of precious gems, and so forth.
The empowerment for the disciple begins with the water empowerment and continues through the knowledge empowerments, the ascetic observances, the authorization, the prophecy, and so forth. One should then perform the dedication of the object of worship and the recitation of auspicious verses. The "warming of the face" should be performed through a fire offering for enrichment or an auspicious fire offering. One should make offerings to the Saṅgha and hold an auspicious feast according to local custom. If the recipient is ill, a feast offering and a feast of tsāru should be performed. If it is a temple, one should meditate on Mahākāla. Having gone before the support, one should arrange offerings and torma cakes; first, one should dissolve the self-generation into the support, perform the consecration, offer praise, and issue the command. The ritual for these should be understood through the sequence of practical application. Some maintain that the deities of the consecration should be requested to depart. The Guru, however, maintains that for statues and the like, they generally do not depart. For supports that are not particularly sublime, one performs a single consecration and then they depart. This latter examination is not bound by the Abhisamaya; it is taught as a branch of the former examination. Furthermore, this consecration is to be supplemented by what is missing from the tenth chapter. The second chapter generally explains the two stages of the former examination and establishes them through the manner of the result of practice. The third chapter establishes the meaning of the introductory setting. The fourth chapter establishes the difficult points of the miscellaneous topics.
The fifth chapter establishes the maṇḍala of the sixteen-armed Heruka’s clear realization, as well as the sand maṇḍala, which was incomplete in the third and tenth chapters. The sixth and seventh chapters establish the previously untaught gaṇacakra based on painted images and books. The eighth chapter teaches the methods for entering this tantra for those with faith and those who are difficult to subdue. The ninth chapter teaches the rosaries and the commitments regarding the food for each specific action. The tenth and eleventh chapters teach the methods or ways for those with hatred and those with attachment to enter this tantra. The twelfth chapter teaches the summary verses of the four empowerments and the verses for conferring empowerment, serving as a supplement to what was not previously spoken. This concludes the explanation of the chapter on consecration.
Now, as for what the Great Seal (mahāmudrā) is—the indivisibility of method and wisdom attained through the two stages of the previous examination: for that reason, Vajragarbha asks the question. "All phenomena" refers to the nature of form and so forth. "Like space" is a metaphor for profound wisdom. "Like the ocean" is the remainder, a metaphor for profound method. Furthermore, if the meaning of the two stages is profound and inseparable, then "the body of the generation stage" refers to the signs of the whole. "Just as" or "in that way" is the metaphor. "The form of one's desired deity" is the meditational deity. "Meditating on the form of sentient beings"—how is this accomplished? It is the Great Seal, the term for abandonment.
Alternatively, it is requested, "I pray for that method." This is the response spoken by the Blessed One. The yoga of selflessness is the dharmakāya endowed with insight. The glorious Heruka is the saṃbhogakāya, the method. Other minds are neither insight nor method. "Even for a moment" means for even a brief instant. "Desiring accomplishment" is because of the indivisibility of mahāmudrā. "Non-abiding" refers to other minds. Now, in order to explain that teaching, first, at the time of training, one should always be connected to an auspicious [place]; it is not for the sake of the ripening or purification of karma. As for the location, the practitioner will be explained as generating bliss. "One-pointed meditative equipoise" is its quality. "An excellent location" is because it generates those qualities. "One's own home" is for the yogi. "At night" refers to niśācara, the time or the place where the signs of time move. "The mind of accomplishment" is focused on mahāmudrā. "Meditating on the yoginī" is the selfless deity of desire. "The wise one" is like space. Alternatively, the goddess of desire is in another direction. The glorious Heruka is Hevajra. Regarding that, some assert only the sixteen-armed form. Here, however, it is intended that mahāmudrā be accomplished swiftly by means of both the Vajra and Nairātmyā. If one asks, "Is it not by other deities?" [the answer is] that others do not attain mahāmudrā swiftly, because the dependent origination of each is individually determined, just like the seeds of rice and so forth.
As it is said: "Mañjuśrī increases the intellect; Pratisarā subdues the foolish; Mahākāla brings about the destruction [of enemies]." Thus it is taught extensively. Then, the forms of the sixteen-armed Heruka and Nairātmyā are the method or the nature. They are like an ocean of means. Therefore, they are not like a gourd [floating] in tumbi; they are the state endowed with qualities. Furthermore, in order to show that they are endowed with qualities even during the time of daily activities, the washing of the feet and so forth are easy to understand. The practitioner possessing the ascetic observances (vrata) has devotion to Heruka together with the method. The Yoginī is Nairātmyā together with insight; she is the saṃbhogakāya. "Meditating" is devotion to the enjoyment. Other modes and so forth are as before. Now, in order to show meditative equipoise: "Concentration" (dhyāna) is one-pointedness endowed with inseparability. "Afflictions" are the qualities of fear. "Vajra Essence" is the invocation. "I shall explain" is the Blessed One himself taking responsibility. "Out of compassion" is for the sake of sentient beings, not otherwise. "For the sake of accomplishment" is for one's own sake. Furthermore, "summarizing" is not another direction. "Realizing for half a month" is meditation; it is the measure of the speed of time. "Abandoning all thoughts" refers to trade, agriculture, and so forth. Alternatively, it is as before, because of being endowed with the suchness of inseparability. "Contemplating the form of the deity" is as before, in two directions. "Without interruption for a single day" means at least for a single session.
Meditation is the clear appearance of the deity. Thorough investigation is possessing the reality of non-duality; therefore, it is not like a gourd, but is the quality of meditative equipoise that is certain to be an accomplishment. Now, in order to show the qualities of conduct accompanied by a companion: the accomplishment of the welfare of oneself and others is through possessing the supreme of all aspects of Mahāmudrā. "In saṃsāra" refers to the yogi who has not abandoned desire. "Having no other method" refers to the Śrāvakas and so forth. Therefore, the familiarity with the consort is the immediate manifestation during the time of meditation, or the conviction that qualities arise during the time of conduct itself. The single verse explaining that is easy to understand. The arising of the results of benefit and harm is immediate experience. Having understood it thus, one should also understand it for the future. "Yogis, even for a moment" refers to these and others. "Just as being born in the Howling Hell"—the Howling Hell is an illustration for all those in suffering. "Just as being born" is the term for abandoning [the lower realms], referring only to the human realm. Now, to show the greatness of the culmination of conduct: "Committing the five crimes of immediate retribution" refers to killing one's father, killing one's mother, causing a schism in the Saṅgha, defiling an Arhat, and drawing blood from the body of a Buddha with malicious intent. "Delighting in killing living beings" refers to practicing the ten non-virtues. Furthermore, "whatever low birth" refers to bamboo workers and so forth.
"Those who slaughter pigs and so forth, and those who perform deluded or wicked deeds" refers to hunters, fishermen, leather-workers, and the like; even they will achieve accomplishment if they abandon their former actions with a mind of regret and enter into the Hevajra [path]. "Those who are habituated to the ten virtues" and so forth refers to the fact that for the noble ones, accomplishment will occur with certainty. Now, in order to show the actual mode of conduct, the purpose of this should be understood from the sixth chapter. The aspects, the attire, the divine pride, and those locations should also be understood according to the sixth chapter. Regarding the measure of "warmth": the deity appearing clearly in an instant, all things appearing clearly as the deity, and the ability to transform things—this is the measure of warmth for the conduct of the generation stage. The measure of warmth regarding the reasons should be understood according to the sixth chapter. Now, in order to show the companions for the secret conduct and so forth: "Practicing in secret for one month" is the measure of the duration. "As long as a mudrā has not been found" refers to how to search during the time of not having found one. "Granting permission to the mantrin" means possessing the capacity to search. "The command of the yoginī" is the instruction given by a ḍākinī from the sky. If one asks how she commands: "A certain mudrā" is the name of a field-born or field-arisen woman. "Take her" refers to the secret conduct in a wilderness location. "For the sake of sentient beings" means wandering through cities or inspiring devotion. "Vajra-holder" is an address to the yogin.
This is the meaning of the phrase, "with the pride of Hevajra." Now, since conduct consists of the three doors and secret conduct is accompanied by a consort, if one has attained stability, with whom does one associate? The three doors of conduct should be understood as they are in the sixth chapter. There are two types of companions for the conduct of clarity: the field-born (kṣetrajā) and the co-emergent (sahajā). Until stability is attained, one practices in association with the co-emergent. To demonstrate the reality of the co-emergent, there are two verses beginning with, "That which is found is wide-eyed," and so forth. She possesses both natural qualities and qualities of training. Natural qualities are those of physical form, youth, and noble family. As for the qualities of training, starting from the ten virtues, one should possess the generation of the awakening mind, the vows, the samaya, the giving of gifts, the conferral of empowerment, and the meditation on the deity. Now, to demonstrate association with the mind-born (mānasī) consort, [it says] "for one month" for the purpose of first accomplishing that reality. "Fortunate and without doubt" means being capable of the companion of conduct. "Attaining the supreme" is because the dharmamudrā arising from the mind has been taught. "Woman" is because she is like a woman of desire. "Completely abandoning all conceptualization" is the quality of relying on her in that way. Thus, the companion for the conduct of the slightly mad ascetic has been shown. As it is said: "The great goddess dwelling in the heart generates all qualities."
Regarding the measure of conduct for this, it should be applied here as it appears in the sixth chapter: "The sound of the hand-drum is the recitation," and so forth. Now, in order to teach the mantra-born and the conduct, or alternatively, as another perspective, even for the previous ones: "My power" is through meditation and mantra. "Summoning the gods, asuras, and so forth" refers to the supreme sesame women. "Take and use" is as before. By this, there is no contradiction in associating with or acting as a companion to any suitable friend of the great madman’s ascetic discipline. The reason for this conduct should be understood according to the sixth chapter: "By thoroughly examining the vowels and consonants, speech is correctly explained as recitation," and so forth. Now, in order to negate the ordinary, my
maṇḍala is taught as the absorption. "Manifestly" (pratyakṣa) means a condition or a conviction. "What is explained" is that which possesses the non-duality of method and insight. "The terrifying form or manner" is through the pride of Heruka and Nairātmyā. "For the sake of enjoying the conduct" refers to ordinary companions. That conduct was not previously taught is because it is the support for filling the belly on the ordinary path. As it is said: "O Blessed One, if one eats sihlaka and so forth, how is it not impure?" The Blessed One replied: "The messenger is the first purity; the peaceful drink is the second; eating food from a single vessel is said to be the third purity. For the yogi who delights in the external, this honey should be undertaken."
If one’s own mind is defiled, what is the use of this ritual purity? If one performs [rituals] for the sake of food and enjoyments—which are discordant factors for accomplishing all desired aims—one will be reborn a hundred times in the womb of a dog and will be born as one of the śvapāka (outcaste) class. For example, just as some who desire butter may labor to churn water, yet not only will fresh butter not emerge, but their bodies will only be exhausted; likewise, for other yogis who rely on external supports and who grasp at and worship the means of livelihood, their toil will be in vain. Thus it is said.
Furthermore, if one possesses the meaning of suchness: "If the conch, the mother-of-pearl, and the pearl—these three all arise from a cause—then who would disparage the skull of a being who possesses the primordial wisdom of the Dharma?" Thus it is said.
Now, regarding the distinction of intention: the question of whether the mind is stable or wavering is merely a general characteristic of the generation stage. "Stability of one's own mind" means the mind is unwavering. "Vajragarbha requested" refers to how it is appropriate for others. "The yoga of selflessness" refers to a woman who possesses the meditation on selflessness. Regarding the phrase "the mudrā itself," it is a rejection; if one is oneself the mudrā, then to show the reason for that, it says, "because the mudrā is oneself." The phrase "how will the two mudrās bring about accomplishment?" is a rejection based on not relying on the method. "Mudrā" here refers to Mahāmudrā, which is indivisible.
That which was spoken by the Blessed One is its branch. "Abandoning the form of a woman" is the instruction on the transformation of the support of the mudrā. To explain that: it is connected to the abandonment of the breasts. How is it transformed into a bola? "Abiding in the center of the kakkola" means arising from the center. "The two banks" are the cheeks. "The bell" is the fruit. "The filaments" are the koṇṭa. The bola is the palace of jewels. From that, it is connected to being a man. How so? One becomes a man without effort. Why? Because of the capacity for clarity. From this, one becomes a man; from that, one is able to accomplish the mudrā-siddhi, which is the mahāmudrā. Furthermore, "abandoning the other" means transforming one's own form; "the other" refers to that which is other than the kakkola. The form of the Blessed One is Heruka. To explain that teaching, "the remainder" refers to the body other than the bola. It is the great self, the moods of grace and so forth. The form of the Great Joy Heruka is endowed with the method of bliss. The union of Heruka is in body, speech, and mind. From that, it is connected to the yoga capable of clarity, because it arises from intense cultivation. From this, one is transformed into Heruka; from that, one is able to transform into the mahāmudrā. Now, to show the purification of birth: birth and destruction are the two accumulations, or from the āli and kāli, or the moon and sun, or the generation of awakening.
[This refers to] the melting through passion and so forth. Regarding the statement, "Method and insight do not bind and do not harm," it is because these are method and insight. To explain that teaching, "method is called arising" refers to birth; it is generated by the accumulation of merit, the kāli, the sun, and the five awakenings, and so forth. Therefore, because these are method, the remainder is the culmination of nirvāṇa. Furthermore, "destruction" refers to the accumulation of wisdom, the āli and kāli, the moon, and the melting through passion, and so forth—any of these whatsoever. Insight is the nature of these, and thus it brings an end to bhava (becoming). To summarize those: "Then" refers to insight; "here" refers to wisdom and so forth; "from that very [source]" refers to the accumulation of merit and so forth; "therefore" refers to the remainder, which is method. "In some" or "for some" refers to the ordinary state. "Destruction" or "exhaustion" means that having perished, it is non-existent. Since the entity of destruction is from the beginning insight, there is no cause for destruction. "Untainted" means that having perished, it is exhausted. Likewise, regarding method as arising, the remainder should be understood by extracting it from within: "For some, arising becomes arising," because it is the arising of afflictions. "The non-entity of arising becomes exhausted," because it is an arising through method and insight. Having thus purified the ritual of method, the generation stage, by those [means]...
The generation stage is undertaken by this yoga from the very beginning for the sake of purifying the signs of the generated deity. The practitioner of ascetic discipline is so called until the generation stage is perfected. "Elaboration" refers to colors, signs, and so forth. "Meditation" means clarity, because clarity like a dream is a phenomenon of the mind. Therefore, it is said: "Elaboration itself is without elaboration," which means purifying the essence of the generation stage.
Now, in order to show the qualities or the purified sphere of activity of the generation stage: "Just as an illusion" refers to experiencing illusion-like bliss by relying on a consort and so forth. Likewise, the clarity of a dream is a phenomenon of the mind. Now, in order to show the purified support for birth: "Just as" refers to the celestial mansion. The intermediate state or the city of the gandharvas is a palace dwelling in the sky. The application of constant familiarization is as before, being endowed with purity. The maṇḍala itself also appears in that way, because by knowing the generation stage in such a manner, one is able to apply oneself to the completion stage.
Now, in order to show the completion stage: "The empowerment of Mahāmudrā" refers to the action mudrā, which is described as the ordinary lotus-like form of the conventional Mahāmudrā. The empowerment is similar to the third [empowerment], but it is experienced through a distinguished support. "Just as the great bliss of the apprehended" is born from the pith instructions on apprehending the moon. Its blessing or power is the bliss of clarity.
Because the arising of blessings constitutes the support and the supported, it is exclusively the maṇḍala. There is no arising of a maṇḍala from anything other than the coemergent; "from another" refers to that which is other than the coemergent. That is the reliance upon the wisdom of another's body. Furthermore, the Mahāmudrā is the drop or the syllable residing at the navel. The initiation is the melting from the haṃ at the crown, accompanied by a rain of saffron and so forth. The great bliss of cognition is the bliss of clarity. Others are as before. That is the reliance upon the method of one's own body. The third is the initiation of freedom from passion; the experience is similar to the former. Furthermore, the Mahāmudrā is the unsurpassed goddess of wisdom. The initiation is the method of relying upon her, in the manner of passion and freedom from passion. The great bliss of cognition is the non-dual cognition alone. The blessing is the blessing of appearances. "From another" refers to the immature innate faculties. If the maṇḍala does not arise, the three doors lack capacity; thus, there is no "treading of the feet" and no maṇḍala. By extension, there is also no mudrā or mantra. This is the meaning of "not possessing the authentic conduct." Now, the instruction on the self-appearance of its cause is easy to understand. Regarding the phrase "bliss is black," and so forth, it symbolizes the maṇḍala of the support; great bliss is symbolized by the five colors. Furthermore, it symbolizes the maṇḍala of the supported: black is Vajradhara, yellow is Ratnasambhava, and red is Amitābha.
White is Vairocana, green is Amoghasiddhi, and blue represents Akṣobhya. Likewise, all things, both moving and non-moving, are symbolized by the bliss of Mahāmudrā. Furthermore, regarding the statement "Vajrasattva is bliss," this is to be understood in reverse: appearance itself is expressed as Vajrasattva, the Great Bliss. Then, in order to inquire about Great Bliss, Vajragarbha asked: "The yoga of the completion stage is obtained through empowerment and is the Great Bliss abiding in the maṇḍala. Sattvasukha means the supreme or its bliss, which is the Great Bliss of the completion stage. Then, what is the purpose of generating [the deity], and why is it necessary? It is because without the completion stage, there is no meditation." The Blessed One replied: "Ema" is aho, meaning "even so, it is marvelous." "O Great Bodhisattva" is an address in a manner of respect. "In this" refers to this very completion stage. "Deterioration through the force of faith" means the deterioration of the completion stage itself. Why is that? Because the "non-substantiality of the body" refers to the body with its clear aspects produced by the generation stage. Although the word "bliss" is in the ablative case, it has the sense of the locative; thus, because there is no support, one is unable to speak of the supported bliss. The manner of the pervaded and the pervader is mutual. Since the world is pervaded by bliss, and because the third and second cases are used, the world is also the very pervasion of bliss. "How" is the example: the flower is the support, and the fragrance is the supported.
Because the non-substantiality of the flower is dependent. "Not known" means not knowing how to ask about the dependent. "Likewise" means as it arises from the example. Because the non-substantiality of form and so forth is without a support. Even bliss itself is not apprehended, which is to say the support is apprehended. Having shown that in the completion stage there is no bliss in the method because there is no support, it is shown that non-conceptuality does not arise. "Entity" means arising or attachment. Now, "self" is the non-apprehension or non-conceptuality. "Non-entity" is the gathering or dissolution. Now, again, it is non-conceptuality. Why? Because of the realization of the entity; that is, because those blisses are realized to be like a dream, one is a buddha, meaning "awakened," and now one realizes non-conceptuality. Likewise, the remainder, "non-entity," should also be drawn out from within. Thus, this is what will be explained: in the generation stage, bliss does not arise from the dependence of non-substantiality upon an entity, nor does the non-conceptuality and clear conceptualization that seek them together arise. Therefore, who is the sublime one? Laziness is the contemplation of joy in the phenomena of the support, or artificiality. Delusion is not knowing the phenomena of the supported. Now, "not knowing" means not being a buddha due to the absence of conceptualization. Furthermore, if the form of the generated deity is sufficient, why is a body required? To show the innate body, it says: "In the consort’s bhaga, the great bliss," and so forth; this should also be applied according to the various modes of explanation.
Having performed the preliminary rituals as before, one should meditate on what is called "the form of the letter E" as the source of phenomena (dharmodaya) together with the celestial mansion (vimāna). "The Buddha Jewel Casket" refers to the causal Vajradhara transforming into the resultant Heruka, the generation of the retinue, and the meditation on the three nested beings (trisattva); this is called the "Casket," which is the maṇḍala of the support and the supported. "Abiding or dwelling in Sukhāvatī" should be applied according to the generation stage, from the summoning of the wisdom wheel (jñānacakra) up to the conclusion of the recitation.
Furthermore, the "Vajra Queen" (vajravatī) is endowed with form, youth, and so forth. "Bhaga" is the crow-faced one, because she possesses the fortune of wisdom. The "form of the letter E" is the general secret place. "The Buddha Jewel Casket" is the locus of the method associated with that. "Sukhāvatī" is the melting [of the drops]. "Always abiding or dwelling" refers to the connection with the two places. These depend upon the wisdom of another's body (parakāya).
Alternatively, the "Vajra Queen" is the channel of the vajra body. "Bhaga" is wisdom. The "form of E" is the birth canal. "The Buddha Jewel" is great bliss (mahāsukha). "Casket" is like a vessel, hence it is called a "casket." "Sukhāvatī" is that melting. "Always entered or dwelling" means having arrived and remaining. This depends upon the method of one's own body (svakāya).
Furthermore, the "Vajra Queen" is the unsurpassed wisdom goddess. "In the bhaga" refers to entering and returning to that excellent place.
The form of E is fixed in the center of the earth. The Buddha Jewel is fixed in the center of space. The casket is as described above. Sukhāvatī is the melting of the innate indra together with [the consort]. That which is "constantly entered" or "abiding" is solely great wisdom. These are the non-dual Mahāmudrā. To explain that, it is connected to the bhaga of the consort. That is a single verse and is easy to understand. At that time, to demonstrate the greatness: I, the speaker, am the teaching of melting. I, the dharma, am the teaching of bliss. I, the listener, am the arising of clear conceptualization. The worldly is that which abides in the body. The object of accomplishment, I, is that which abides in the mind. The worldly I is the conventional coemergent. The transcendent I is the ultimate coemergent. If one asks what my nature is when the order is reversed, it is "coemergent joy." How is that to be known? The "supreme joy" and "separation from joy" are the first and the third, or the distinction between the conventional and the ultimate. The "seventh" as an example is the lack of knowledge regarding the order and the distinction. "Like a lamp" means it is illustrated between the three, or it illustrates the distinction among the three. "Even so" or "likewise" means that the coemergent is not to be illustrated, or it is in accordance with the example. "Son" refers to Vajragarbha and all who desire realization. "Mind" is pratyaya, meaning condition or manifestation. Now, these are summarized as the answer to the previous question. Because that is absent, it is connected; that which is absent or not realized is the body.
The transformation into bliss is that melting. If that is absent, there is no bliss of melting. Its non-existence is the clarity of non-conceptuality. Why? Because it says "due to the absence of capacity," which refers to all-knowing. "With dependence" refers to those who rely [on supports]. If one asks, "If action alone suffices, what is the need to generate a deity?" for that reason, "from the yoga of the deity" means from having made [the body] into a deity. Then, it is connected to that very [point], and for that reason. Because the non-substantial, improper body is made into a deity. Then, it is connected to bliss; therefore, or for that reason, because the quality of the mind is bliss. "Buddha" is realization. "Non-substantial" refers to the insentient. By this, this is shown: the body, the deity, and bliss are shown to be non-conceptual, clear, and inseparable. To show that, the "form of faces and hands" is the transformation of the ordinary form. Then, it is connected to the aspect of the deity; its form is how it becomes. The "facial features and colors" are how they abide. If one asks, "Since there is no need to generate [it], it is not the generation stage," for that reason, "at the very moment of generation" means merely having made the body into a deity. Furthermore, "abiding" is also the completion stage of the body. Then, it is connected to supreme bliss; the formless is the mind. For that reason, because the dharmatā is bliss. "All beings" refers to all sentient beings. "Coemergent" is inseparable bliss. For that reason, it is called the "natural coemergent." "Pure mind" is joy.
The nature of nirvāṇa is conceptualization, which is the Buddha alone. This indicates that the body and mind are taught to be of a coemergent nature. Therefore, the word "however" means that although the coemergent is not like that, it is so. "Ordinary habitual tendencies" refers to adventitious clinging, like clouds and mist. Now, in order to show the method for practicing the way of abandonment, the single verse beginning with "A piece of poison" and so forth is an analogy for the proliferation of views through insight and the proliferation of signs; this also relates to the non-Buddhists. Furthermore, the proliferation of eternalism and nihilism is like poison: it does not harm if its true nature is known, but it does harm if it is not known; therefore, it is not known by the non-Buddhists. "As if seized by wind" is an analogy for the proliferation of non-dual conduct, being seized by the impure and the non-virtuous. "Giving mung beans" means causing one to engage in the impure and the non-virtuous, as it is the medicine of the antidote that reverses them. "Wind striking wind" means that by engaging with the discordant, the discordant is reversed. Then, it relates to the Buddhists, meaning it is not known by the Śrāvakas and Pratyekabuddhas of the Buddha's tradition. "From conceptualization" refers to the abandonment of the non-dual result, which is the abandonment of conceptualization, because existence is purified by existence. Through conceptualization and analysis, the great nirvāṇa is attained. "As if water entered the ear" is an analogy for entering saṃsāra. "Drawing it out with other water" is an analogy for saṃsāra itself becoming the result.
Likewise, the conceptualization of entities arises from examples; one should abandon the imputed saṃsāra. That which is to be abandoned through definitive ascertainment is the skill in the certainty of the result. Furthermore, if one is connected to Buddhahood, one does not know through training over many eons. As for how one does not know, it is the abandonment of all afflictions through meditation; it is the method of gradual protection, like the heat of fire. Likewise, desire arises from examples. The subduing of desire is the gradual, slow melting; that is the pith instruction for realizing the aspect of attachment. Buddhahood is not known through the Action, Performance, and Yoga Tantras. Now, in order to show the greatness of the summary, [it says] "birth." Because base people have not attained the Dharma that is like the noble guru, whatever mind is generally associated with the afflictions is that which becomes bound, which is harm. The method is the manner of the lineage. From that very [source] are karma and the afflictions. Alternatively, it is the reality of the view and so forth. The bond of becoming is the cause of birth in saṃsāra. Liberation is the destruction of its power. Alternatively, the method is meditation; the vow is the view; that very [method] is the conduct; and becoming is liberation from the bond. Having shown these in general, in order to show meditation specifically, [it says] "attachment," which refers to the ordinary. The bond of the world is the mundane; the meaning is that it harms the future. Desire itself is the meditation of subsequent attachment.
Liberation is not merely an inclination toward suchness, but rather the arising of the innate self-characteristic. The "meditation of reversal" is illustrative; although it refers to meditation and conduct, it also applies to the view and the result. Now, to demonstrate the result, it says "from the kunturu," meaning that the single great joy is the "melting." This single verse is easy to understand. Its explanation also consists of five verses, which are likewise easy to understand. Having shown the body as the result of the innate, in order to show the mind, it says: "The mind itself is great," which refers to the previous great joy; from that, it is also connected to the supreme great bliss. The five minds, such as desire and so forth, are the states of the afflictions. The "division" is by way of a coarse classification. "Going to five" means going to the five wisdoms, and through that, they also become the five families. If one asks why, it says: "Then they are connected to the forms of the five." By the forms of the five, they are the five elements. Having been illustrated, they are also imputed to the mind. The families are five. From that very source, they arise from the five elements and the five wisdoms. From those, the division is such that their nature is connected to the family of the Tathāgatas. From that, the "many" refers to the hundred types of families. Regarding the phrase "not born as many thousands," the remainder is that they become ten thousand from that. "From that, the great family of a hundred thousand" is the statement. "The family of its divisions" is the statement. The others are the remainder. From that, it says "the sands of ten Ganges rivers."
Regarding that, it is said that the families are innumerable. In that way, all of them are supreme joy, the indivisibility of the coemergent itself. "Arising from the family" refers to the illusion or the nature. "Hevajra" refers to the general tantra or Heruka. "Ḍākinī" refers to Nairātmyā and so forth. "Net" refers to the connection of what was requested by them or what was spoken for their sake. "Vow" refers to the meditative equipoise or the Saṃvara of Cakrasaṃvara. "Establishing the accomplishments" refers to how they are seen by the two paths, or the establishment of the indivisible Mahāmudrā. This is the second chapter of the Two-Part Tantra.
"Then" means following that. "The Vajra-holder" is Heruka. "Yoginīs" refers to Nairātmyā and so forth. The "introductory setting" (nidāna) of all tantras is Evaṃ. "Method" refers to the empowerments and so forth. "Spoke" means granting permission without being requested. Furthermore, if one asks what the introductory setting is, it is "the vow," which is Cakrasaṃvara. Its locus is Evaṃ, which is the introductory setting. Regarding the empowerments and so forth, these are the methods, which connect to the aforementioned "spoke."
This chapter establishes the introductory setting of the first chapter. It shows all phenomena as Hevajra, and that is summarized in the first Kalpa. Furthermore, the chapter on the Vajra family is condensed into a sūtra, and that is further condensed into the thirty-seven or forty syllables of the introductory setting. Those are then condensed into the four syllables and the two syllables of Evaṃ, and that teaching is to be understood.
The saṃvara is e-vaṃ, for all phenomena are bound within the coemergent wisdom of method and insight. By what means are they bound? By māyā, the four empowerments. One is made to realize them through ātma. It is in the saṃdhyābhāṣā (intentional language) of sruta, the verbal and physical signs of eka-miṇ-sa-ma-ya, through which the conceptualizations of the moments and the four joys arise. At the time of those [joys], the samaya involves the practical application of the feast offering (gaṇacakra), the offerings, and the stages of ritual activity. To explain that teaching, the statement "the saṃvara was proclaimed" includes the support. Furthermore, the saṃvara of all Buddhas is the saṃvara of Vairocana and the others. "Abiding in the syllable e-vaṃ" refers to the secret place together with the action seal (karmamudrā). The single mode of the form of e-vaṃ is the great bliss of the union of the sun and moon; that depends upon the body of another. Furthermore, e-vaṃ refers to the birth canal and the crown of the head as the support; the great bliss, together with its continuous melting, is the supported; that is the method of one's own body. Furthermore, "abiding in the syllable e-vaṃ" refers to the Mahāmudrā fixed in the center of space as the support; the great bliss is the sole coemergent state as the supported; those are the saṃvara. Having explained the saṃvara, in order to show the method, "perfect knowledge from the empowerment" also indicates the intentional language and so forth, which is "perfect knowledge." In that regard, empowerment consists of the external meditative union depending on the body of another, and the internal meditative union depending on one's own body.
This is the empowerment of the non-dual Mahāmudrā. Now, the commitments of the ḍākinīs written as e-vaṃ and so forth are easy to understand. The words "the Blessed One said" are the response. The commitments of the ḍākinīs, such as the aspect of e, are great bliss; that which binds them is the introductory context of e-vaṃ. Their explanation is also as before, relying on the insight of another's body and so forth. Now, reversing the order of the presentation of the methods, the classification of moments refers to the "various aspects" and so forth. The classification itself refers to the joys. The phrase "joy born from bliss" is for that reason. "Having known the moments" refers to the stage of abandonment. "Bliss" refers to the stage of attainment. These are that which bind; they are thoroughly bound by the syllables e-vaṃ. "Abiding" is the single taste of great bliss. It is the supreme binding of bliss. Now, the "various aspects" and so forth are applied to the numbers and characteristics. Regarding the phrase "embracing, kissing, and so forth," some masters explain the four joys of the action mudrā as the drops abiding at the root, the waist, and the bulb of the vajra-jewel in the secret place. Some, however, count the innate joy as abiding in two parts of the vajra-jewel and two parts of the lotus, and then assert the joy of separation to follow that. The intended meaning is as follows:
The various types of karna (sexual union), such as kissing and embracing, in which conceptual thought is mixed, are called the "moment of variety." The discernment of its aspects, in which a slight portion of the wisdom of thorough determination is attained, is "joy."
"The ripened is the reverse of that," meaning that by abandoning external conceptualization, consciousness dissolves inwardly. The thorough determination of the "moment of ripening"—which is the ripening of the previous state through the application of kunda (union)—is the "supreme joy" wisdom.
"Deliberation is said to be thorough rubbing," meaning that when the bodhicitta drop reaches the location of the bola (male organ), one abandons discordant conceptualizations. The transformation into the remedial wisdom is the "moment of thorough rubbing" or the thorough determination, which is the "special joy" wisdom.
"The characteristic-free is other than the three," meaning that at that time, when the bodhicitta drop is held, one is free from all discordant factors. Abiding solely in the remedial wisdom is the "moment of characteristic-free," and the thorough determination is the "coemergent wisdom."
The arising of these occurs through the physical yogic exercises (yantra) and the channel yogic exercises; these three should be learned from the guru at the time of empowerment. Likewise, the instructions for empowerment and the instructions for meditation should also be learned from the guru. Furthermore, there are the four joys of the samaya-mudrā and the four joys of the mahāmudrā.
One should understand that the manner of abandoning the four moments is also to be known in the manner of attainment, according to the forward and reverse orders as appropriate. The phrase "the authentic master" and so forth refers to the abandonment of the moments. Just as one enters the stage of attaining supreme joy, one enters the indivisible empowerment. This teaches the application of the number of divisions and explains the characteristics through examples. If one asks why the number is fixed at four: because worldly activities are subsumed into the four—laughing, looking, holding hands, and so forth—the tantras are taught in four types to purify those, and the empowerments are also taught as fourfold. Now, for the etymological summary: "By means of this 'sprinkling and pouring,' it is explicitly called 'empowerment' (abhiṣeka)." Regarding the first, the vase empowerment or master empowerment: because abhiṣeka means "washing away stains," it is an empowerment that washes away the stains of the body. Because it is symbolized by a vase, it is called the "vase empowerment." Because one goes far from non-virtuous misdeeds, it is called the "master empowerment." Because it reverses the five ignorances and generates the five wisdoms of awareness, it is called the "awareness empowerment." Abhiṣeka also means "placing capacity," which places the capacity of the nirmāṇakāya. The site of conferral is the body; the empowerment substances are the vase, the crown, and so forth. Regarding the secret empowerment: because it is secret to the śrāvakas, pratyekabuddhas, and those from the Yoga Tantra downwards, it is called the "secret empowerment." Because it washes away the stains of speech, it is called an empowerment.
Abhiṣeka
It is the conferring of the power of the Saṃbhogakāya. The place of conferral is the throat; the substance of conferral is the bodhicitta drop experienced by the ācārya. Because the wisdom-knowledge empowerment (prajñājñānābhiṣeka) generates wisdom by relying upon a wisdom consort (prajñā), it is called the wisdom-knowledge empowerment. Abhiṣiñca means to wash away the stains of the mind. Abhiṣeka means to instill the power of the Dharmakāya; thus it is called an empowerment. As for the place of conferral, it is conferred at the secret place. The substance of conferral is a mudrā endowed with the [proper] characteristics.
Regarding the fourth empowerment: likewise, the "fourth" is the precious word empowerment (vāgvajrābhiṣeka) which is opened by the third. Abhiṣiñca means to wash away the latent stains of the three—body, speech, and mind. Abhiṣeka means to instill the power of the Mahāsukhakāya. The place of conferral is all three: body, speech, and mind. Regarding the substance of conferral, some ācāryas assert that it is supported [by a consort], whereas according to the guru’s own source text, no substance is asserted.
By the first [empowerment], one is placed in the family of Vajradhara. By the second, one is made a son of Vajradhara. By the third, one is established in the state of Vajradhara. By the fourth, one is made the very essence of Vajradhara and established in the state of the complete fulfillment of the welfare of others. Now, as for the sequence of their rituals, the stages of conferring the empowerment through the sixteen wisdoms and so forth must also depend upon the guru.
How it is connected to the conferral of empowerment: "Then, the activities of the disciple are explained" is a translation of the words. "Seeing the guru endowed with the mudrā" refers to having offered one's own mudrā. Then, it is connected to: "Perform the offerings, praises, and supplications as they are." Furthermore, the offerings are connected to the delicious food; these six lines are easy to understand. Then, the praise is connected to "O Blessed One," which is one verse. The supplication is also one verse. Now, in order to show the activities of the ācārya, the ācārya empowerment is presented as the distinction; this is easy to understand. Then, in order to show the secret empowerment: "The one with a very beautiful face and wide eyes"—the two lines following this indicate the guru. "Insight" refers to the mudrā immediately preceding. "Supremely excellent" means not ordinary. Then, the thumb and ring finger are connected; this is the method for conferring the empowerment upon a beginner. The disciple's mouth is the place of enjoyment. "Empowerment or downfall" refers to the family of Vajradhara. Now, in order to show the third [empowerment], the two lines beginning with "Then, in that very place" are shown. To explain, "jealousy and anger" are connected; one should understand the disciple to be endowed with the characteristics. The teacher granting permission is together with the explanation of the pith instructions. "Kunduru" is applied to the coemergent; then it is connected to "supreme joy." "Attaining supreme joy" is the coemergent.
Alternatively, because it is both supreme (parama) and perfectly attained (samyakprāpta), it is the coemergent (sahaja). If one asks at which stage it is attained: it is attained prior to the "separation from joy" (virāma), at the moment when the "variegated" (citra) and so forth are abandoned. Alternatively, it is the joy of abandoning the variegated. The "moment" is the "ripened" (vipāka), which is supreme joy (paramānanda); that too is the meaning of "abandoned." Then, "perfectly attained" is the coemergent.
To demonstrate the method for that, the Teacher spoke in order to explain it, beginning from the aforementioned "Vajra-holder" (vajradhara), which connects to the "Great Being" (mahāsattva). This indicates that what the Teacher spoke is the previously explained oral instruction (upadeśa); by means of the oral instruction of "holding the moon," one is established as being like the Vajra-holder. Therefore, "Great Being" is an address to the disciple who is making the request. "Holding great bliss" refers to the moon of the melted [essence]. "Until awakening is attained" means until the capacity to benefit sentient beings is achieved. Because one is not separated from that melted [essence] of the Vajra-holder, it is a name for the qualities.
Then, having spoken of the aforementioned, it connects to "entrusted." "Spoken" refers to the immediate oral instruction. "Entrusted" means into the hands. "The Teacher spoke" refers to both the insight (prajñā) and the [disciple]. "Great Being" is an address to the method (upāya). "The mudrā endowed with bliss" refers to another [type of] one endowed with the qualities of the second empowerment. "Take" means to the place of the curtain; the verse for that will also be explained later. Then, to demonstrate peace, it connects to the disciple seeing the Vajra-holder.
The disciple who possesses the vajra has obtained the third [empowerment]. "By seeing" refers to the knowledge of the ācārya. "Spoken by the one possessing the vajra" refers to the precious word-empowerment (vāg-abhiṣeka) bestowed by the Guru. That itself is edha, the very experience in the third bhaga. "Great wisdom" is that which is without defilement (anāsrava). "Abiding in the body of all" means it resides in the innate faculties of all embodied beings. Therefore, "the two" appear as such. "The manner of non-duality" is suchness (tattva). "Entity and non-entity" refers to existence and non-existence. Alternatively, "body" refers to the body and mind. "The principal self" is the clarity of the coemergent (sahaja). "Pervading the stable and the moving" is that very knowledge of Nairātmyā, which is insight (prajñā). "Having an illusory form" is the flavor of blissful appearance, which is method (upāya). Therefore, the maṇḍala is method. The cakra is the non-dual clarity of the definitive progression in which insight is manifest. Having shown the empowerment to the yoginīs, to clear away doubts regarding that very empowerment, there is the oral instruction (upadeśa). Therefore, "then" (tataḥ) means following the empowerment. Vajragarbha’s request for forgiveness from the yoginīs is: "Even though you have been granted permission, [I ask for forgiveness]." His request to the Blessed One is made because no doubt has arisen. "What is the maṇḍala-cakra?" refers to the vow (saṃvara) and its abiding. Regarding the initial explanation of the maṇḍala: "The self of all Buddhas" refers to the nature of Vajradhara or Vairocana and so forth. "The single city" is the celestial palace. "The Blessed One" is bliss. "I" is Vajrasattva.
Regarding the term "confusion" (bhrānti), it refers to the inseparable meaning of the fourth empowerment, which is taught as the maṇḍala. Since it is the "excellent city" (pura), it is therefore a state of confusion and doubt. "In whatever way is appropriate" means by whatever reasoning. "Please explain" means to dispel that doubt. The Blessed One replied: "By the reasoning of the method of great bliss, it is established as the maṇḍala."
Maṇḍala is maṇḍala, meaning the center or the middle. Why is that? Sāra means the essence or the core; therefore, it is so called. What is that very thing? It is "the bodhicitta of great bliss." This refers to the taste of the coemergent (sahaja) inseparability of method and insight. The term ādhāraṇatākāriṇa means "that which brings to an end" or "that which takes up." In this context, "at the beginning" refers to the essence of the maṇḍala, and "at the end" refers to the surrounding. Alternatively, "that which is to be taken up" is great bliss, and "that which takes up" is the practice. Therefore, the saṃvara is maṇḍala, which is the binding of the surrounded and the surrounding, or the taken-up and the taker-up. Its maṇḍala is maṭa, which is expressed as the maṇḍala itself.
Now, to explain what is meant by "wheel" (cakra) in the phrase "the self of all Buddhas," it is as before. The "city" is the remainder, which is the wheel. The Blessed One is as before. Since the "mechanism" (yantra) is taught as the coemergent meaning of the fourth empowerment, the "wheel" is cakra-bhārada, meaning a wheel that cuts through; thus, it is a state of confusion and doubt. "In whatever way is appropriate" refers to the reasoning of non-conceptual insight.
"Please explain" is as before. The Blessed One replied: "The accomplishment of the wheel through the awareness of insight." The term "wheel" (cakra) is connected to the locus; it is also said to be "maham" (I am) in the sense of abiding. Why is that? Because the element of space is emptiness. "Objects and so forth" refers to all phenomena such as the sense faculties and so on. "Purifying" means applying them to the nature of selflessness, in accordance with the stages of insight such as being free from unity and multiplicity. That is the stage of suchness, which is the vow; it should be understood as the third empowerment. The union of the bola and kakkola is the grasping of the moon, as has already been explained. The bliss of that, which is the support and the supported, is the sign of the connection. "Should not be known" means that it is not to be conceptualized. Now, regarding the introductory phrase Evaṃ, which is the dharma of the vow: having taught the stages of method, such as the empowerments, in reverse order as branches of conceptualization, and having considered how they become the samaya of protective vows and the method, Vajragarbha asked a question, and the Blessed One replied:
"You should kill living beings,
You should also speak words of falsehood,
You should take what is not given,
And you should consort with the wives of others."
The intention behind these is fourfold: explanation in intentional language (saṃdhāyabhāṣā), permission for the sake of subduing virtue, permission based on the object, the intention, and the application, and the intention regarding the suchness of equality. Regarding explanation in intentional language: "Killing living beings" refers to sentient beings.
This means that one should abandon the attachment of grasping at self and other. "Establishing the world" is like a falsehood; it refers to making a claim or a formal pledge. "Not giving the queen" is the pith instruction for taking the sun rather than the moon. "The others' women are as beautiful as oneself" refers to relying upon Buddhalocanā, Māmakī, and the others. These are explained in their proper order. Regarding the permission to kill: if one sees that by killing a single living being many others will be saved, it is permitted. For example, in the past, when the Blessed One was a caravan leader, he struck a single piece of wood with an axe to kill it, thereby saving the other merchants. If one asks how this does not become a sin, it is said: "Because of compassion and love, and because the mind is virtuous, there is no fault." Regarding the permission to lie: for the Hearers (śrāvaka), it is not permitted in any way. However, for the Great Vehicle (Mahāyāna), if it serves to save a life—for instance, if one sees someone being led to execution by executioners and, upon seeing them, says "I did not see him" even though one knows the truth—then even a deliberate lie is permitted. Regarding taking what is not given: one may seize or steal the wealth of the stingy and give it to other sentient beings as a refuge or for their benefit. Regarding relying on the women of others: if it serves as a refuge for the lives of others, one may even engage in sexual misconduct; for example, like the story of the Brahmin youth Jyotiṣka. As it is said: "If it is a time for generosity, it is taught that one should set aside discipline and equanimity."
Permission granted by way of the object, intention, and so forth, refers to those who cause harm to what is taught below, those who have become enemies of the guru, and so on. The intention is a pure intention through the power of compassion. Permission granted by way of application refers to the opening of the union, as in the passage below: "By the application of concentration and mantra," and so forth. Here, it should be performed by means of concentration and mantra alone; the use of yogic exercises (yantra), fire offerings (homa), and so forth, is prohibited. The same should be applied accordingly to the other three as well. Equanimity in suchness (tathatā) occurs at the very moment when the conceptualization of "I" and "self" has subsided; at the time of knowing all things, both virtuous and non-virtuous, to be equal, everything is indeed to be performed.
Then, the passage "all the yogis addressed the Blessed One in this way" means that because Vajragarbha’s inquiry regarding the wheel of the fourth empowerment was not yet complete, he understood that it was not the time for a second question. Furthermore, having asked the number of objects and so forth, the answer is easy to understand. Now, in order to show the application of the nature that is similar to the previous [analysis of] being "neither one nor many" and so forth, in response to the question "What is the nature?", it says: "The nature is primordially unborn." This connects to the nature itself. If one asks what its specific quality is, it is ādy-anutpanna, because it is unborn from the very beginning. For example, it is like the moon in water. "By desire" means by way of the philosophical tenets. Alternatively, "if one desires" means if one is inclined toward the profound. "Yoginī" is a vocative. "By insight" (prajñā) is the instruction.
Now, in order to demonstrate the pith instructions for generating certainty through examples, it says: tadyathā, which means "for example," or "it is like this." Others explain that the "fire-drill" and "fire-board" and so forth are used to establish that all phenomena are devoid of intrinsic nature, because all phenomena are dependently originated. Alternatively, the "fire-drill" is the avadhūtī channel; the "fire-board" is the navel lotus; and the "effort of the hands" refers to the lalanā and rasanā channels. As the winds flow through these two and enter the location of the avadhūtī, non-conceptual wisdom arises. This is called the "vital point of the bone," and it should be understood from the guru who practices it.
Now, having realized the view through the pith instructions on the greatness of dependent origination, the yoginīs such as Nairātmyā and others make offerings, which is easy to understand. Then, "the Blessed One was pleased" refers to the offering of the samaya and the offering of the Cakrasaṃvara vow. "Self-consecration" is the arising of the experience of one's own characteristic through the pith instructions on meditation. "Taught" means for that reason. "Kye kye" is an address of beauty, applied to granting permission and to listening, which is easy to understand.
Now, in order to show the method for startling the innate senses through the conduct of the great madman’s ascetic discipline (vrata) and the samaya and vows, as well as the method for slightly startling the senses through the ascetic discipline of the madman and the method of consecration by means of other previous actions, the Blessed One’s speech and so forth are taught, which is easy to understand.
Then, regarding the phrase "Vajragarbha requested": just as it was the occasion for my own inquiry, it was not the case that the yoginīs were also asking. This is because, during the previous section where the number of the sense faculties was taught, it was granted with the words, "Possessing Mohavajrā and the rest." This request was made in order to inquire about that. The purification of all objects is the "purification of illusion" in the ninth chapter. Therefore, the Blessed One spoke. The explanation of the six sense faculties as the path was not taught in the ninth chapter; rather, having granted permission during the section where the number of the sense faculties was taught, it is connected to the previous "requested." The rest is easy to understand.
Regarding "armor" (go cha): having abandoned the ordinary sense faculties, because one is unable to engage in discordant inclinations other than the seed-syllables of the deities, it is ka ba tsa, meaning armor or mail. This indicates that there is a purpose in calling out to the Mahāsattva. The phrase "Vajragarbha requested" refers to the methods of the auxiliary branches necessary for the introduction and the vows, granted to all the yoginīs; it was asked after reflecting upon them without exception. Regarding "the intentional language" (saṃdhābhāṣā): although it was granted previously, it was not explicitly stated. The Blessed One’s explicit statement is what is to be explained. The "great samaya of the yoginīs" is that although Vajragarbha asked, the yoginīs were shown the realization, and thus clear realization was born. "Unknown to the hearers and so forth" means it is unknown to the Pratyekabuddhas and those of the Pāramitā vehicle. If one asks, "Is it then known by other tantra classes such as the Kriyātantra?"—although there are introductions and vows that teach through the methods of empowerment, [it is not known by them].
Since the intentional language (saṃdhābhāṣā) has not been proclaimed but explained, it is easy to understand what is definitively taught here. Now, if one asks who are those who practice and speak [this], their mudrās are the ḍombī and so forth, which are easy to understand. Now, in order to show the fault of not speaking in the [intentional] language, [the text mentions] Vajragarbha and so forth. "The empowerment of Hevajra" refers to the time of empowerment, or alternatively, at all times after the empowerment has been obtained. "Having found one's own samaya family" refers to the special time, which is the period of conduct when one has found the field-born (kṣetrajā) and so forth. This is the third chapter.
"Then" means subsequently, following the previous chapter. Vajragarbha and the others, the Vajra-ḍākinīs, having become doubtful, previously asked individually, but now they ask collectively of the Blessed One. Their individual questions are easy to understand. The Blessed One replied, which is the sequence of answers, beginning first with song. The vajra song also abides in four parts: the hero’s feast (vīrāḍa) possessing the pride of the generation stage (utpattikrama); the feast gathering (gaṇacakra); the teaching on the dharma of passion for all who rely on the wisdom of another’s body; and the non-dual Mahāmudrā possessing the method of one’s own body. Regarding the generation stage, there are two: the hero’s feast and the feast gathering. Regarding the hero’s feast, there are four: the distinction of the assembly, the enjoyments, the samaya, and the conceptualization. Among those, the assembly is kola iritti, meaning the yogins of the sacred sites and so forth.
The yoginīs of Mummuni and so forth, having gathered together (ghaṇe), should admit those who are fortunate (hale kali); those who are unfortunate (duṃdura) should not be admitted. Niraṃśu refers to wearing bone ornaments. Kṛpita ho vajra refers to the sound of the hand-drum (ḍamaru) being struck. Kāruṇa means possessing compassion. A i nāro means without enmity. Ta hi jaṃ sarāva means having sought out a corpse. Paṇi a i means together with being placed in the center. All should generate conceptualization and meditate; one should enjoy all the substances such as the corpse to be consumed in the yoga of enjoyment. As for the corpse, phreṃ khana means it has not come from anywhere; khaṭa karan te means there is no purpose for it to go anywhere. Others, through the ritual of food and drink, are śuddha (pure) and aśuddha (impure). Muṇi a i means without looking. Because there is neither pure nor impure, one should not look at them as pure or impure, but meditate by realizing them as deities. Ta hiṃ bala means eating strength; gaḍheṃ means drinking alcohol with effort—this is enjoyment. Then, the samaya consists of ca uma, such as the four equalities. A i bharukhā i means eating and drinking there to satiety. Realization is the arrangement of the clear realizations (abhisamaya) which should be understood. Regarding the feast (gaṇacakra), there are two: equality of the object and equality of the application. Furthermore, this is a reversal of the sequence of words. Equality of the object is indicated by ḍima, the outcaste woman (ḍombī), and one should enjoy her without abandoning her, up to the brahmin woman.
Kye ha hi ni bhaja means "not to abandon." Māla je refers to the equal union of the father and mother’s bodies, and kunturu bhata hi refers to the melting that arises from the meditative absorption (samāpatti). This melting is not to be abandoned. Now, in order to teach the dharma of passion based on the wisdom of another’s body, the four lines are to be taken as two verses. There are four [sections]: the application of the union of meditative absorption; the application possessing the distinction of abandoning qualities; the application possessing the distinction of attaining qualities; and the application possessing the distinction of meditating on the inseparability of the application.
Regarding that, the dharma of the application of meditative absorption is kolla iri, the yogi’s first body, the secret body. Mummu is the yoginī’s body, and kakkola is the secret place. Ghana is the meeting and entering. Kripita ho vajra is because of expressing words of longing and affection. Kāruṇika a i na is the play of a mind of passion and longing that increases intensely. Then, ḍiṇḍima ta hiṇṇa vājji a i means that even the ḍombī and so forth are not to be abandoned. Mālasaja is the union of the bodies in equal measure, the equal portion of the melting bliss. Then, regarding the distinction of abandoning qualities, balakha jja i means entering into non-conceptuality after abandoning conceptualizations of bliss. Gaḍheṃ ma means not being separated from the melting through effort; by drinking it, the body does not decline but arises as powerful through the samaya. Hale kāli means possessing the fortune of the coemergent (sahaja).
Dur means to abandon the unworthy, that is, to abandon the unworthy such as attachment and so forth. Then, the two lines of verse are to be applied as before. Now, regarding the distinction of attaining qualities: for the yoginī, the five aggregates (skandha)—ca-u-sa-ma and so forth—are gathered as the essence of the corpse; this melts into something like a kunda flower, and by filling the body with a-i-bha-ru, the innate wisdom (jñāna) is attained. For the yoginī, the essence of the five elements—ca-u-sa-ma and so forth—is gathered as the nature of the assembly. By filling the body with the solar form of the universal assembly, the innate body is attained. The application of the two lines of verse here is also as before.
Now, regarding the distinction of meditating on the inseparable: this is the conventional bodhicitta, which is to be held according to the pith instructions and consumed as the samaya. Regarding the accomplishment of the pith instructions: it is the phreṃ-kha-ṇa in the center of space, which is not the subterranean, the earth, or the heavens; it is to be held immovably without any doubt of coming or going. Regarding the manner of the samaya: it is to be taken with the tongue, without the distinctions of hand or vessel, and without the distinctions of pure or impure, clean or unclean. Furthermore, regarding holding it through the pith instructions: it is ni-raṃ-śu; the entire body is adorned like bone, and one enters into innate bliss. Furthermore, by consuming it as the samaya, it is like the taste of ta-hiṃ-ja-sa-ra-va, and one enters into non-conceptuality. Not abandoning the ḍombī and kunturu are to be applied to others as before.
One's own body endowed with the method is ko-la-i-ri-ṭṭhi, which is the location of the head. Bo-la is the haṃ. Mum-mu is the navel. Kak-kola is the aṃ.
Ghaṇa means the gathering of the stream of bodhicitta above and below. Kṛpita means subtle, as the sound of nāda is brought down to the tip of a hair. Kāruṇi means looking inward through passion. A... ina means not being distracted by the external. Valakhāja means abandoning external conceptualizations. Gaḍheṃ means tasting the internal flavor. Halekāli means drawing the wind into the interior with the appropriate fortune. Duṃdura means abandoning the external conceptualizations, the objects of apprehension. Ca-ū-samala and so forth are the five afflictions. Gaṇa-bza’ means that these are non-conceptual within the luminosity of self-awareness. Phreṃ-khaṇa means the movement of bodhicitta from above and the movement of wind and light rays from below; regarding these two, śuddha-aśuddha means not conceptualizing them as good or bad. Niraṃśu means the gathering of the melted [essence]; it is also "fresh," and one does not conceptualize the bliss, which is like the taste, as it arises. Thus, that very reality is the internal kunturu union, independent of the ḍombī and so forth, and free from acceptance and rejection. There are six aspects of the non-dual Mahāmudrā: view, conduct, meditation, the self-appearance of the faculties, the integration of daily activities, and the result, and so forth. Regarding that, the view is kolla-ire: the appearance of all phenomena, such as the aggregates, elements, and sense bases, as the method. Mummuṇi is the wisdom of selflessness, which is empty of knowable objects through the reasoning of being "neither one nor many," non-conceptual, and non-apprehending. These two are made inseparable. Regarding conduct, there are two: the conduct and the reason for the conduct.
Regarding conduct (caryā), it is gaṇa, which refers to meditating with pride through the "vajra-crazy skull-conduct," and kṛpiṭa, which is performing recitation with the sound of the hand-drum (ḍamaru). The reasons for this conduct are: kāruṇa, which is the engagement of compassion for all sentient beings; balakhājja, which is consuming the food of the power of non-conceptualization without hatred; and gaḍhemaṇipa, which is possessing the meditation of drinking the nectar of bliss. Thus, one engages in conduct through the manner of exertion. Furthermore, the support for meditation is shown as halekāliñja, which is relying on the faculties of non-distraction that possess the fortune of primordial wisdom (jñāna). Duṃdura refers to abandoning the ordinary faculties that follow after the mind, which lack such fortune. The "self-appearance of the faculties" has two aspects: first, the faculties of the fortunate ones are made primary, and second, the blessings of those faculties appear as self-manifestation. Furthermore, causamaneg refers to beautiful forms, kacchuri to pleasant sounds, sihla to fragrant scents, kapūra to delicious tastes, and malasāja to soft textures, and so forth. These five are the five sensory qualities (kāmaguṇa), such as form and the rest. Bharukha means being filled and satisfied, whereby the faculties become clear; by eating and drinking to satiety, the blessing appears as non-conceptuality. Through the integration with daily activities, there is "entering" and "conduct." "Entering" refers to whatever one engages in, such as eating; khaṭakara means that entering and going are impermanent, and phreṃkhana means that coming and turning back are impermanent. "Conduct" refers to the pure and impure, the clean and unclean, and so forth.
One should not engage in mere attachment to what is pleasant or unpleasant, and so forth. The "perfected result" is the great result of all [practices] such as the view; it is the support, the body, and the supported, the mind, as the inseparable union of method and insight. As for the support, the body, it abides in all embodied beings as the raṃśu, which is the method of perfection through the melting [of the essence] in the center of the pure sense faculties. The supported mind is like the taste (rasa); because it is free from the thorns of conceptualization, it is non-conceptual and enters into its own natural state, which is insight. Now, to demonstrate their inseparability: mālaje means that, like water and milk or the sky, the kye-aṃ are gathered and inseparable. Furthermore, saṃvarta-i means that self-awareness is all-pervasive (sarvatra). The supported mind is sāravat, like the taste, free from the thorns of conceptualization; like the warm and clear rays of the sun pervading all, the essence of the body and the essence of the mind are inseparable. Thus, there is no distinction between the low castes such as the ḍombī and the noble; the result is mahāmudrā. Even if a blazing iron house appears, one does not engage with it. Likewise, even if the enjoyments of hungry ghosts or gods appear, one does not engage with them. ḍiṇḍima means that one does not abandon the ḍombī and so forth; because the infinite rays of self-awareness appear, the divisions of the families, such as the five elements and the five wisdoms, are fully perfected. Alternatively, it is the full perfection of the divisions of the unsurpassed family. By practicing in this way, the three signs arise: the sign of grasping, the sign of accomplishing the siddhi, and the sign of entering into suchness (tattva).
Alternatively, one should meditate on the signs of the view. These are the signs of the carya (conduct). The meaning of the Hevajra Tantra in two sections, including the Vajra Song, is also contained herein; when the stages of the path are nearly complete, one finally abides in Mahāmudrā. Now, in order to demonstrate the Vajra Dance, it says: "The yogi who is not stolen by mindfulness." This means not becoming distracted. "The dance in the form of Heruka" refers to the general body of the gathered families. "With a mind practiced in non-detachment" means that Heruka is not one who is free from joy. "With a mind of desire" refers to the distinction of supreme joy or the method. "Meditation itself" is the coemergent. Now, the qualities common to both song and dance are shown: Vajradharma is Amitābha, the family of speech, which is the song. Buddha is Vairocana, which is the dance. The Yoginī is the object of passion. The Mātṛ is the object of passion for the dance; these are the mind. Song and dance possess the characteristics described previously. One should sing the song and perform the dance; possessing the qualities of the body and speech of the pride of Heruka, one is endowed with the Yoginīs and Mātṛs, the objects of the mind. Alternatively, Vajradharma and Buddha are shown as companions for the song of the white-colored [deity], while the Yoginīs and Mātṛs are companions for the dance, showing the Heruka of the result performing the dance. Now, to show the benefits: "guarding the assembly" refers to the retinue. "My lord" or "the agent" refers to the principal.
Captivating the world is the act of enchanting. The recitation of mantra is the song. The meditation on the dance is as previously described. Now, in order to show the sequence: having first performed the rites for Gaṇapati, one should first meditate on the song and dance of the ācārya internally, or perform them externally. The scent that indicates [the result] is the sign of auspicious accomplishment through the dance. The smell of garlic is inauspicious. The smell of vulture is slightly inauspicious. Camphor is fragrant. Mālayaja is Himalaya-ja, meaning born from the snowy mountains, which is sandalwood of the most exquisite fragrance. Now, regarding the first sign of the song: the first sound is the initial [note]. The bee is the middle. The sound of the elephant is the final. Where is that? At the conclusion of the song, it should be made equal, like the final resonance of a bell. In what location? In an outer grove, a garden of trees, or a charnel ground. The characteristic of the song’s blessing is the expression of accomplishment or auspiciousness. Now, regarding the response to the mudrā, it consists of signs, marks, and so forth. This indicates the family; the generation stage is entirely twofold: the peaceful aspect and the wrathful aspect. All of these do not transcend the five families of the Victorious Ones. Since there are five bases of purification during the causal state of sentient beings, the purifiers are also the five families. As it is said: "The maṇḍala of the peaceful ones, and the maṇḍala of the wrathful ones, are explained for the sake of gathering [disciples] or for the sake of subduing others." Furthermore, the distinct gods and goddesses and their families arise; even if they do not exist [independently], they exist [within the nature].
"It was taught for the sake of wandering beings," so it was said. The reasons for these points will be explained below. Furthermore, the seed syllables of the yoginīs are the first of the āli vowels and so forth; it is just so. Now, in order to show which [yoginīs] are taught from the number of channels, the question "What are the channels?" is from the first chapter of the Kulapaṭala. The statement "sixteen and two" refers to what was previously asked; "it is true" is the remainder. If one asks how so, "two channels each" refers to the union of the two channels of method and wisdom. "Each yoginī" refers to Vajrayoginī and the others. "Expressed as three" refers to Lalanā and the others. "The yoga of Nairātmyā" means that the three channels are one in the nature of body, speech, and mind.
If one asks, "What is the purpose of the excess of the final seed syllable of the yoginīs and the excess of the final channel?" for that reason, "Because the sixteenth part does not exist" means that the sixteenth vowel does not exist. "Without part" means that the thirty-second channel does not exist, or that the three Khecarīs are subsumed within Nairātmyā. "Effort" refers to the pith instructions obtained from the guru; because the sixteenth, the bindu which is the nature of bodhicitta, does not exist beyond the fifteenth vowel, yet it exists as a mere question and expression. The channel Māradāriṇī also merely serves as the abode of bodhicitta and does not perform the functions of increasing or decreasing. Therefore, it is to be abandoned. For example, the external moon has no waxing or waning beyond fifteen days of the white and black fortnights.
Now, if one asks, "Since there is no external moon, what is the harm in having sixteen and thirty-two [parts]?" it is said: "The moon, which is the nature of the fifteen parts, becomes the bodhicitta." This is because in the body, the bodhicitta flows through fifteen channels on the left as it increases, and fifteen on the right as it wanes. If one asks, "What is the connection between that and the seed-syllables?" it is said: "Great bliss is the support, which is the melted [state]." The form of the āli (vowels) refers to the fifteen vowels, such as a and so forth, which arise from the fifteen locations of the melted [state]; since the channels are also those very [vowels], they are called the "yoginīs," namely the fifteen such as Nairātmyā and the rest. Their "parts" are the support of the melted [state], which is also the part of the supporting channels. Now, in response to the previous question regarding purification, Vajragarbha requested [the teaching] in order to show the bodhicitta: "Why should camphor not be abandoned?" This is the method for not abandoning the conventional, and it also implicitly asks about the ultimate. "From all the yoginīs" refers to those who will be described later, such as the "one with a very beautiful face" and so forth. The "innate nature" is the conventional. "Untainted and undiminishing" refers to not being separated from the method of apprehension. It is the "supreme drink" because it is amṛta (nectar). This teaches the following: the mode of the conventional innate arises from the supporting yoginī; the mode of abiding is the pith instruction for apprehension; and the "supreme drink" of qualities is so called because it clears away physical decline and so forth. Thus he requested, "Is it so?"
Furthermore, if [the question] "arising from all yoginīs" refers to the nature of emptiness and insight, then "innate joy" is the nature of all bliss. That is connected to space itself; the nature of space is non-dual and selfless. This also teaches the following: having embraced the dharmakāya arising from all yoginīs and the sambhogakāya of innate joy, [the question is] "Is this the body of great bliss, inseparable from space?" Thus he requested. "The Blessed One replied" means he affirmed it as being so. "Just as it was spoken, so it is" means it is taught as having been made into the nectar and the body of great bliss. Regarding the explanation of that, "Vajragarbha requested" means that although it is my own [teaching], it is more extensive than that. "By what means is it generated?" asks about the two stages of the path. [He asks] to be told that if it is not generated, there is neither merit nor sin, and thus it should be generated and not abandoned; this is also taught in the two stages. The maṇḍala is the supporting yoga. The cakra is the supported. The means are the summoning of wisdom, the empowerments, the offerings, and so forth. If one asks, "Is this not contradictory in the context of the completion stage?" it is because the generation stage is merely a brief transformation of ordinary appearance; therefore, "self" refers to Mahāmudrā itself. "Blessing" means, as previously taught, to integrate the self-manifestation of the senses with daily conduct, as explained or to be explained. "Gradually" refers to the completion stage. "Also" includes the generation stage, making two.
The generation of the conventional and the ultimate is in that order. The moon like a kunda flower is the melted [state]. Bliss is the symbol, like space. In order to show the locus of their union, there are one and a half verses beginning with "woman" and so forth: "In the nature of the form of E-Vaṃ." This should be understood from the union of the secret place of wisdom and the secret place of method; furthermore, it should be understood from the union of the navel locus and the crown locus. It will be understood from the innate faculty together with the method of relying upon it. Now, in order to show their nature: "This very thing is the ultimate and the conventional." Saṃsāra is delusion. Nirvāṇa is the innate, uncontrived. Therefore, having abandoned saṃsāra, it is not like the hearers (śrāvaka) and so forth. Non-conceptual nirvāṇa is the teaching on not knowing the innate nature. To explain that: "Saṃsāra is form, sound, and so forth," refers to the sense bases (āyatana) of objects. "Saṃsāra is feeling and so forth" refers to the aggregates (skandha). "Saṃsāra is the faculties" refers to the internal sense bases. "Saṃsāra is hatred and so forth" refers to the five afflictions (kleśa) or the element of consciousness (vijñāna-dhātu). These phenomena (dharma) are nirvāṇa because they do not change from the innate and they hold their own characteristics (svalakṣaṇa). Due to delusion, saṃsāra appears erroneously as if one were wandering without realizing its own characteristics. The purification of the deluding saṃsāra is the absence of adventitious [stains].
To pass into nirvāṇa is to attain mastery over the pure body and mind. Non-conceptual bodhicitta is the coemergent nature of body and mind. The conventional and the ultimate are the support and the supported. The "manner" is the suitability, the nature of the support which is not even generated by syllables. Now, in order to show the method for generating the conventional, [it says] "from the one with a very beautiful face" and so forth, which is the explanation of the yoginī arising from that application. "Not abandoning the explanation of other teachings" is the response to the question of non-abandonment. "Camphor" is the response to the question of coemergent joy. "The wise" is the response to the question of the undiminishing and inexhaustible. "Not to be taken in hand" and so forth is the response to the question of the supreme drink.
Now, in order to show the ultimate coemergent, it says: "Of the utterly pure coemergent itself, camphor itself is Nairātmyā," and so forth, which teaches the generation of the ultimate. The conventional itself is that very same prior conventional. That Nairātmyā is the yoginī. The "manner of bliss and selflessness" is the nature of method and insight. That is Nairātmyā, who is insight. Bliss is the method. The mudrā is indivisible. If one asks how that arises: it abides in the maṇḍala of the navel, which is fourfold; from the anthers of the lotus, first is the vowel e, which is the support. "Intellect" is the dharma of Mahāmudrā, which is the supported. "Designated by the Buddhas" refers to Hevajra or others as the object. The yoga of the completion stage is the yogin, or—
It flows from great bliss. That very Blessed One, the Insight (Prajñā), resides at the navel and is made the Consort. She is neither long nor [short], and so forth, meaning she transcends those [extremes]. That which produces the coemergent joy is through great bliss and so forth. That which is born from that is the experience of the signifier arising from the signified. The yogi’s consumption of that bliss is without dependence on another.
Alternatively, camphor itself is the innate Indra (the sense faculty) residing in the center of the earth and the center of space, such as Nairātmyā and the others of the Mahāmudrā bhūmi. Camphor itself is Nairātmyā, who is unborn. The mode of bliss and selflessness is the realization of the apprehended aspect of bliss as being without self. Her Mahāmudrā is the experience of the sublime support. The center of the navel is the center of the supported and resides in the center of space. The first vowel is the mātrā, the matrix or the beginning. That which the Buddhas have designated as "intellect" (buddhi) is buddha, arising from conceptualization.
As it is said: "If a mother becomes ill and has many sons, they all become distressed and attend to her. Likewise, the Buddhas of the world systems in the ten directions also direct their intention toward this sublime Mother, Insight." The yoga born from that is the meditation on that very reality. That very Blessed One, the Insight, is the producer of all qualities. Her characteristics are shape, color, and so forth, such as being neither long nor short.
"Along with that" refers to the wisdom born therein. The fourth bliss is the ultimate, untainted state. Through the two, form and so forth, there is the very engagement, which is the application therein. Its wheel of dharma and so forth are as before. Mirror-like wisdom is the appearance of phenomena therein. Equality is the realization of the single taste. Discriminating wisdom is the display of emanations for the benefit of sentient beings. All-accomplishing wisdom is the fulfillment of all activities. The expanse of reality is that which pervades all.
Having thus shown the characteristics, in order to teach the dharma: "Along with that, the Great Seal (Mahāmudrā) is the master through the purity of the support; it is the nature of the inseparability of Hevajra and Nairātmyā, the impure and the purified phenomena—this is easy to understand." Now, in order to teach the summary of the body, it says: "Vajragarbha requested." The meditation on the wheel is the method for generating the mind of enlightenment; it is the maṇḍala, the wheel, and self-consecration. "And the path" refers to the stages of generation and completion. "How the deities" refers to camphor, jasmine, and blisses, which are like space. "Arising itself" is the generation, which consists of the two minds: the conventional and the ultimate. After the Blessed One had spoken all this, he also spoke of the sealing with the Great Seal. "Please explain the summary to me" is in the manner of the samaya mudrā. The Blessed One replied to that: "The yoginīs without exception" refers to the meditation on selflessness.
The central abode is the navel. The syllable Aṃ abides as the binding in the form of the letter of Nairātmyā. Just as it is externally, so too at the heart is Hevajra in the form of the syllable Hūṃ. That very binding is the meditative union (samāpatti). "Detailed explanation" refers to the classification into the various aspects, such as the "diverse" (vicitra) and so forth. The bliss of the bola is the arousal of the secret place, or that very Hūṃ. Regarding the "Great Seal" (mahāmudrā), it is applied to that very seal, or is similar to what was previously mentioned. The "vajra sense base" (āyatana) is the method itself, which is the experience of the melted Hūṃ within the secret faculty. By this, the secret meditative union is established through the internal meditative union. There is no external teaching of the two; likewise, it is for the purpose of meditating on Nairātmyā.
Thus, this is what is taught: in order to dispel the doubt of how the Great Seal can be accomplished by relying on a consort, the method is the activity of the yoginī who has previously become the form of Heruka; whereas here, the method is the yogin’s meditation on Nairātmyā. Having thus taught the binding of meditative union, now, in order to teach the binding that generally abides in the body, the half-verse and one full verse beginning with "The three bodies in the body" and so forth indicate the names of the supported (āśrita) as distinguished. The two lines of verse indicate the bodies of the support and the supported, and the remainder is also the Great Bliss. Furthermore, the two lines of verse demonstrate that it exists in all embodied beings. The phrase "abiding in the emanation" and so forth explains the underlying reason.
Regarding the explanation of "Evaṃ" and so forth, the phrase "impelled by the winds of karma" refers to being impelled by the syllables Yaṃ and Raṃ in the secret place, or by the generation [of the winds] at the time of meditative union. The "Blessed Lady of Insight" is Nairātmyā, who has the form of the syllable Aṃ. "How it is performed" refers to the various difficult tasks. "Acting likewise" is for the sake of generating and experiencing various mixed conceptualizations of primordial wisdom (jñāna). "Concordant cause" is well known as that which is established by such a reason. Furthermore, "little action" means not depending on wind, fire, or meditative union. "Great fruit" is for the sake of experiencing one-pointed primordial wisdom. "Ripening" is the opposite of that, meaning the reversal of the magnitude of cause and effect, or the reversal of being unlike the concordant cause, which is the accomplishment of ripening. Then, it is connected to the "person" (puruṣa); because one desires to act as the master of enjoyment in the throat, it is the "fruit of human effort" (puruṣakāra-phala). "There, for the sake of the yogi's self" refers to great bliss. "Stainlessness" is the abandonment of adventitious [stains], which is the "fruit of separation" (visaṃyoga-phala). As for "emanation and so forth," these are made analogous to those [causes], or the fruit is the thorough knowledge of the three bodies, the body of great bliss. Regarding "in whatever birth," the birth of all sentient beings arises from the navel; since the nirmāṇakāya performs the welfare of sentient beings, it is analogous to that. The heart and the dharmakāya are also analogous, because all phenomena arise from the mind, and the dharmakāya also acts as the support for all, as it is said: "Because it is the support for all inconceivable qualities, the protectors assert it to be the dharmakāya."
Thus it was said. Regarding the throat and the saṃbhogakāya, the six tastes—sweet, sour, bitter, pungent, astringent, and salty—are experienced at the throat; they are not experienced beyond that, just as one enjoys the saṃbhogakāya realm, its retinue, and its dharma. Regarding the crown, the body of great bliss (mahāsukhakāya), it is also distinguished by the thorough knowledge of the three bodies, characterized by the particularly exalted bliss at the crown. As for the concordant cause of e-vaṃ, e refers to the emanation body (nirmāṇakāya) and so forth; e-vaṃ-mā-yā is applied. Regarding the perfections, there are four results, which are shown to correspond to the four wheels. First, the result concordant with the cause is that which is similar to the cause; for example, from craftsmanship and so forth, a similar result arises in the future. This is because the winds of action (karmavāyu) stimulate the fire and so forth, and one experiences the drawing forth of conceptual thoughts at the location of the navel. The ripened result (vipākaphala) is that which, from even a slight virtuous or non-virtuous action, ripens in the future as a distinguished asura or in the lower realms; thus, it is called "a small cause with a great result." In that way, it is experienced particularly from the navel to the heart. The result of human effort (puruṣakāraphala) is that which increases from one stage to the next through the power of conditions; it refers to the advancement of training. Furthermore, at the throat, it increases further and further than before. The stainless result (vimalaphala) is the separation from discordant factors; for example, just as one who has great enjoyment from a ripened result is free from the lack of offerings, so too in great bliss, one is free from discordant factors and primordial wisdom (jñāna) abides.
Regarding the Hearers (śrāvaka), there are four classes of objects of knowledge and four classes of subjects that know them. These are applied to the four retinues. The Elder (sthavira) school is first associated with the "basis of the abode" (sthāna-mūla); the navel is also the root from which the birth of all sentient beings arises. The Sarvāstivāda school of the Saṅgha asserts a basis for each individual precept, just as in the narrative of Kāla-Kokālika, which exists in all [traditions]. The heart is the basis from which all phenomena (dharma) arise. The Saṅgha of the Saṃmatīya is so called because it is honored by all classes. Likewise, having performed all activities, it is honored at the throat. The Mahāsāṅghika school is so called because it is the majority among other classes. Great Bliss (mahāsukha) is also below.
Regarding the objects of knowledge, the truth of suffering (duḥkha-satya) consists of the five aggregates (pañca-skandha) of saṃsāra. These are the root aggregates of birth, aging, sickness, death, suffering, sorrow, lamentation, and so forth. The navel is also the root of all, and thus they are concordant in nature. The truth of origin (samudaya-satya) consists of karma and afflictions (kleśa), from which suffering arises. The heart is concordant because all phenomena, both virtuous and non-virtuous, arise there. The truth of cessation (nirodha-satya) is the fourth, the cessation of suffering along with its causes. The crown of the head is concordant because all discordant factors are pacified and it abides as the antidote. The truth of the path (mārga-satya) consists of the eightfold noble path; because it abandons discordant factors far away, it is the "path." The throat is also the "path" because it abandons discordant factors far away. Furthermore, there are worldly phenomena such as laughing and looking.
Embrace, the wisdom of the union of two, and the distinctions of abandonment are to be applied. Likewise, joy, the four moments of the tantra, and the four families are to be condensed into four sets of four and applied. Furthermore, as it is said: "Through Hevajra, one will understand the Cakrasaṃvara, and likewise the Catuḥpīṭha; all four sets of four should be known." Thus, one should apply them in whatever way is appropriate as the reason for their universal application. This is for the sake of abandoning attachment to the external.
Having shown that the mind and body are the perfect Buddha, now, in order to show the purification of birth as a Buddha of the tenth bhūmi, the sequence is slightly rearranged. Through these conditions, sentient beings are connected; by means of conditions, they are samayakṛta (made into pledges), and sentient beings have become those very things. There is no doubt that they are the Buddha himself, because in reality, birth is purified. Why? Because after ten months, they are pure. The Lord of the ten bhūmis of sentient beings is that from which the activities arise.
What are they? In that regard, the navel is described as the "abode," and the abode is like the abode of the Victors or the abode of the Saṅgha. The "place of birth" is the womb or the source of phenomena (dharmodaya). "The emergence of freedom from desire" refers to the emergence from within the consort. The "membrane of the womb" is the cīvara (monastic robe), the foremost of religious garments. Likewise, the "mother" is the abbot himself, as one receives [initiation] from the abbot. "Placing the head with palms joined" is at the time of birth. "Prostration" is said to be there.
The activity of going is the activity of the ordinary birth-place. The discipline is sinya, the sequence of training. The place is bandhana, the words of the Teacher or the place of receiving. Likewise, ahaṃ is the utterance of sound from the very beginning. The recitation of mantra is the condensation of the āli and kāli. Where? In the wheel of the birth-place, which is the navel. The aspect is a, the syllable aṃ. Of great bliss, it is also the crown of the head. The aspect is haṃ, the syllable haṃ. "Naked, with hair and beard shorn" means being a monk from the very beginning. What is the distinction? By possessing the aforementioned ahaṃ, the mantra is born. Now, because they have become terrified by the teaching of the Perfect Buddha, there is doubt. Therefore, [the passage begins with] "Then the Yoginī and so forth." Then, in order to comfort them, the Vajra-holder, that is, Hevajra, looked upon all the goddesses who had fallen. In order to raise them up, they regained mindfulness and were comforted. "Perfect praise" is the expression of qualities. What is it? It is the praise of the goddesses, such as Locanā and the rest, who are the vessels of the Dharma, gathered together with specific names such as khitōja and so forth. "That which no one knows" refers even to the Bodhisattvas. "I shall reveal that very thing; listen" is the granting of the instruction. The speech of the Blessed One is that praise to the goddesses. Having heard it as if in a dream, even in the state of fainting, through repeated mindfulness, they all regained their life-force, meaning they slightly recovered from their fainting.
Now, in order to provide the second consolation, the Blessed One spoke to those who had regained a slight measure of mindfulness. The words spoken by the Blessed One are praises to the goddesses. Sentient beings are indeed Buddhas because they have realized emptiness. However, though the nature of the Buddha is emptiness, it is obscured by adventitious stains. Once those very obscurations are removed, the Buddha is the clarity of selflessness. The goddesses made their request once their mindfulness had become firm. "The Blessed One, it is so," refers to the time when the minds of sentient beings are governed by selflessness. "It is true" refers to the ultimate truth. "It is not false" refers to the conventional truth of skillful means. Alternatively, what the Blessed One has spoken is not false. Now, in order to provide the third consolation, the Blessed One spoke to the goddesses who possess conceptual thought, for the sake of generating the experience of bliss. Ignorance is the metaphor for potent poison. "By that very abandonment of delusion" refers to the former master arising from the metaphor. "Completely cutting off his sorrow" means that when the second consolation is provided through the realization of emptiness, it is just like the metaphor. Peace or liberation arises from the metaphor of selflessness. Method and insight are bliss. Hevajra and the others are made into the flavor of the coemergent. Ignorance and the like are the obscurations of affliction. Delusion and the like are the obscurations to the knowable.
Alternatively, "not grasped by ignorance and so forth" is because the self has previously been rendered non-existent. "Not bound by delusion and so forth" is because of coemergent bliss. "For oneself and for one’s own awakening" is because it is the innate primordial wisdom (jñāna). "Sentient beings are not Buddhas" refers to the body and mind other than the two types of coemergence. "Not even one exists" means there is only the Buddha endowed with great bliss. If one asks, "Then what are the hells and so forth?" it is because they do not recognize that they are always naturally endowed with the state of Sukhāvatī. If one asks, "Then are they experienced and known by gods and so forth?" it is because "gods and asuras" refers to those who do experience and know bliss. "Why do they not know the bliss?" means they do not know the constant, innate nature. To summarize these, the "world-realm" and so forth are spoken here as a summary of the meaning after the goddesses have been comforted by Vajragarbha, the Great Compassionate One. "Having found the method of Hevajra" is according to the third consolation. "Objects" are the qualities of desire, such as form and so forth. "Yoga" is because of selflessness. "Found the unsurpassed" is through the flavor of bliss. Now, in order to explain the reasons for the certainty of the mudrās previously taught, it is said, "Vajragarbha requested," and so forth. Vajragarbha’s request—"The earth is explained as Pukkasī, because delusion is solidity," and so forth—is a question regarding the reasons for the mudrās mentioned previously.
Regarding the statement that the mother and so forth are "mudrās," this demonstrates that [the previous position] is untenable. If one asks, "Is it not illogical for the mind to be sealed by the body, or for the body to be sealed by the mind?"—here, there is no such untenability. The statement, "Apart from the mind, the beauty of the body would not exist otherwise," was spoken in terms of the relationship between the object of blessing and the blessing agent. Furthermore, regarding the line "Apart from the mind, the body..." both the previous and current versions are translated from the root text; here, it is rendered as "Apart from the body..." which refers to the reason for the relationship between the support and the supported.
Vajragarbha asked: "Fire is explained as the Caṇḍālī; since this is logical as the mudrā of desire, how can it become the mudrā of Ratnasambhava?" This is the logic of sealing the cause with the result, because stinginess and the flesh are the cause and result [of that family].
Vajragarbha asked: "Since the Vāyu is the Ḍombī herself, is it not logical for the Ḍombī to be the mudrā of jealousy?" Sealing jealousy with the mudrā of desire is the reason for sealing the result with the cause; likewise, for Gaurī, Caurī, and the others, it is similar to the previous case by way of the relationship between the object of blessing and the blessing agent, and the support and the supported.
For Vetālī and Ghasmarī as well, it is the same as before: sealing the cause with the result and sealing the result with the cause. Then, in order to teach the torma offering, [it refers to] the Hevajra who has just become [manifest], or...
Vajradhara is the nature of the proximate cause. Abiding in meditative equipoise is Hevajra. The deity itself arises from the body, together with the melting. "For the sake of sentient beings" refers to the benefits that will be explained. "Great torma" is baliṃ, meaning it is endowed with strength or power. "Requested by Nairātmyā" is for the sake of others. "Abiding in the form of e-vaṃ" refers to the manner of meditative equipoise; or, "definitively abiding in e-vaṃ" refers to both the historical origin and the subsequent practice. In the historical origin, the Blessed One abides within the source of phenomena (dharmodaya) and the celestial mansion. In the subsequent practice, there are the practitioners and the guests. Having meditated on the three-layered lotus within the source of phenomena, one abides at the central hub. The guests are to be visualized upon the petals. Furthermore, the torma is e-vaṃ, which refers to the application of wind, fire, and the skull-cup, and so forth. At the time of consecration, the symbols aṃ, hūṃ, and e-vaṃ are used to represent wisdom and method. The others are likewise. The meaning of this is as follows: having prepared the torma by purifying it with the previously explained nectar, one should visualize a three-layered lotus within the source of phenomena. White, blue, and red; at the top, from oṃ, Brahmā and the others; in the middle, from hūṃ, Śakra and the others; at the bottom, from āḥ, Ananta and the others. They should be generated according to the colors of the lotus. Invite the natural [deities] and dissolve them into non-duality. Perform the consecration and empowerment in the proper manner. The upper [deities] are Akṣobhya, the central is Vairocana, and the lower is marked by Amitābha. Having blessed the tongues as vajras, offer [the torma].
There are two types of dedication: the dedication of material things and the dedication of the Dharma, to be performed in their respective order. There are two benefits: the temporary benefit and the perpetual benefit of the gift. Furthermore, previously, in the establishment of the certainty of the mudrās, it was easy to understand the classification of the three families, such as Khecarī and the others. This concludes the fourth chapter.
Now, regarding what was taught concerning the sixteen-armed Heruka, the request to explain his sādhana is as follows: "With sixteen arms and eight faces," this is the supplication made by Nairātmyā to Vajradhara. "The Hero with a garland of skulls" refers to the hanging garland of fifty human heads, which purifies the fifty saṃskāras (formations). The purifications of the others have already been explained. "My wheel, surrounded by fifteen," was spoken in the eighth chapter. "How is your maṇḍala?" is the question asked. "Having kissed Nairātmyā," and so forth, is for the purpose of subduing those with hatred and those with passion. Regarding the meaning of "the wheel as previously taught," the sādhana here is as follows: the practitioner should act in any suitable location, accumulate the collections, and perform the protection, the boundary, and the meditation on the source of phenomena (dharmodaya) as before. Then, meditate as in the eighth chapter: "First the earth and water, and then the fire as is appropriate." Following that, which possesses one tier and so forth, one should apply the sequence beginning with "Brahmā, Indra, Upendra, Rudra," and so on. In the center of the eight charnel grounds, having meditated on the four Māras lying prostrate, one recites the mantra "A Vajra."
As it is said:
"Because it is without inequality, it is square.
Mindfulness is the four gates of the senses.
The eight liberations are the pillars,
And the four concentrations are the cornices.
It has archways of the four meditative absorptions
And is adorned with the five qualities of desire.
The nets and half-nets are the purification
Of the great and small afflictions.
The eight charnel grounds, which are the absence of a self
In the three realms, provide the surrounding beauty.
The treading upon Brahmā and the others
Is the celestial mansion that purifies the ordinary."
This is the purity of Vairocana, the yoga of the support, which accords with birth from heat and moisture. Then, having appended the single verse beginning with "the passion of great desire," the phrase "I am in the center" refers to the generation of Vajradhara:
"The vowels are the moon, the consonants the sun;
When the seed-syllable has entered within,
That itself is called the 'Sattva.'
Pervading the maṇḍala of space,
It emanates in forms equal to one's own body.
Having gathered them back and summoned them into the heart,
The yogi is said to be the 'nature of hatred.'
Applying the five awakenings:
The moon possesses the mirror-like wisdom;
The seventh of the seven possesses the wisdom of equality.
The seed-syllable and hand-symbol of one's own deity
Are said to be the wisdom of discernment.
Their becoming one is the wisdom of accomplishment;
The perfection is the purity of the dharmadhātu."
Thus, one should generate Vajradhara with a white body, possessing the hand-symbols and other features as described above and to be explained below.
The blessing of the vajra and lotus and the recitation of the mantra of passion is the branch of passion, which corresponds to the egg-born [mode of birth]. Following that, one applies the verse: "In the delightful city, you and I, through intense play of joy." Furthermore, it is said: "First, one should contemplate the person, and then emanate the wheel of ḍākinīs." Thus, through the five awakenings that correspond to the retinue, one generates [the deities] in a manner similar to the womb-born and egg-born [beings], applying the two syllables Gaṃ and Caṃ and so forth.
The meaning of this is as follows: light radiates from the heart, inviting the Buddhas and Bodhisattvas who enter the mouth, melt in the heart, and emerge through the path of the purified life-force. In the lotus of the consort, that drop becomes the eight seed-syllables. Upon the Brahma-seat in front, from the vowels (āli) comes a moon and from the consonants (kāli) a sun; between them is the syllable Gaṃ. From that comes a curved knife, which is emanated and reabsorbed. Through its melting, Gaurī is generated. One applies the verse: "Gaurī, white, emerged in the direction of Indra," and so forth.
Regarding the verse "In the wind-intermediate direction is Ḍombī," at the end of that, in the wind-intermediate direction upon the sun, atop Vemacitrin, from the vowels comes a moon and from the consonants a sun. Between those two is the syllable Ḍaṃ, from which comes a vajra marked with Ḍaṃ. Through its emanation and reabsorption and its melting, Ḍombī is generated. The same should be applied to the others as well. As it is said: "Through the distinction of moon and sun, Gaurī and the others are well-known."
Having thus generated the retinue, the transformation of the principal deity is as follows: "Then, from the great passion of the Vajra, together with the consort, he melts."
Thus it is said. Regarding the transformation of the cause: the previously mentioned drops, which have become the five seed-syllables of the bodhisattvas, enter the mouth of the principal deity, whereby the principal deity together with the consort melt. Then, regarding the transformation through conditions: "From the offering of various songs, the goddesses then exhort." This means that the goddesses of the intermediate directions exhort [the deity], whereby the purified phenomena of the four elements produce the result, and the essence of the four immeasurables performs the welfare of sentient beings. As for the specific actions: these are the actions of arousing by the intermediate goddesses, and the summoning of the wisdom wheel by the gatekeeper goddesses, and so forth. "Venerable One" is the song of Pukkasī, who invokes [the deity] with great love. "Arise with a compassionate mind" is the exhortation from the drops. "Pukkasī, protect me" means "act for the welfare of sentient beings." "Abandon the nature of emptiness itself" means that being like an empty drop, one is unable to benefit others. "Unite me with great bliss" is the exhortation to act for the welfare of others, for the bliss of others is one's own bliss. "If you are not present, I shall die" is the song of Śavarī, who possesses great compassion; it means that if there is no compassion for the welfare of others through one's own life-force, then being without compassion, one dies. "Hevajra" is the address. "Emptiness" is the same as the previous [point]. "Śavarī, accomplish the fruit" means "act for the welfare of others." "O Lord of Joy" is the song of delight; it means, "When you first generated the mind of enlightenment, you invited sentient beings as your guests; why do you now remain in emptiness?"
Now, if one asks, "But have you not already acted for the benefit of others?" the text says: "Without you, the directions would not be subdued." This is intended to mean that [the self] does not know its own purpose. Therefore, [the author] makes this request.
The single verse beginning with "Like a magical illusion" is applied as the song of the Ḍombī of equanimity. It means: "You possess an emanation-like, illusion-like nature; why is that? Because I have understood your mind." The justification for this is the Ḍombī herself.
"Losing mindfulness" refers to the people of the great city; "do not let compassion be interrupted" means "do not abandon the drop (bindu)." Following that, the single verse beginning with "By Aṃ and Hūṃ, the great vajra" is applied. Arising as the resultant Heruka is in accordance with miraculous birth; it is the manifest awakening in an instant.
The two lines beginning with "By the seed-syllables of the lord" are applied. From the two parts of that drop, the lower is the moon, the mirror-like wisdom; the upper is the sun, the wisdom of equality. In between, from the syllables Aṃ and Hūṃ, comes the great vajra—the curved knife. From that, the seed-syllable as the mark is the wisdom of individual discernment. From that, the radiation and reabsorption, and the melting, is the wisdom of all-accomplishing action. Arising from that as the body is the wisdom of the dharmadhātu. Immediately thereafter, the feet trample upon the earth and so forth.
In this context, having made two drops, the consort is also generated as a rival, because Nairātmyā is the principal. "Eight faces and four feet" is applied; the purifications are for the most part as explained previously. The crossed vajra symbolizes the Akṣobhya family.
Smearing the body with ashes is the purity of the sixth, Vajradhara. "Waveless bliss" refers to the essence of the coemergent (sahaja). Following that, the terms "elephant, horse, donkey" are applied: "Cough, asthma, and likewise insanity, vomiting blood, leprosy, and virjikā—these are the natural forms of the spleen and liver, abandoned in their respective order." It is taught that "subtlety" and "lightness" are the offerings. "Possessing mastery, possessing a self, reaching everywhere, and possessing whatever is desired—this is the bliss of acting according to one's pleasure." As it is said: "Among all the realms of beings, the human realm is supreme. For the sake of pacifying their diseases, the holding of elephants and so forth is performed upon his own body."
"Graceful, heroic, and repulsive; laughing, fierce, and terrifying; compassionate, wrathful, and peaceful—he possesses the flavors of the nine dramatic moods." This means: embracing the consort, treading upon the four Māras, with knitted brows and an open mouth, wearing a necklace of skulls and baring fangs, emitting emanations and holding a skull-cup filled with blood. These eight are to be applied in sequence. Generally, "peace" is for the benefit of sentient beings. Following that, the passage beginning "Gaurī holds a curved knife in her right hand" and so forth is applied. Although the retinue was previously generated, it was not explained because the principal deity had not yet been shown; here, since the principal deity is shown, the intention is to explain the retinue immediately thereafter. The right hand, representing method, destroys the afflictions (kleśa), while the left hand, representing wisdom, performs the teaching of the Dharma and so forth—this applies to all. Following that, the verse "The circle of the Mātṛs, the delightful city" is applied.
Having meditated on the three nested beings, all [are visualized]. By means of this vajra, the syllables of one’s own mantra are completed; from the transformation of the seed-syllable and hand-symbol, one meditates on the body as being identical to oneself. From the seed-syllable at its heart, the nine deities are invited in their respective forms. The hand-symbol is a vajra marked with the syllable HŪṂ; this is the wisdom absorption of the subsequent mind. One should meditate on this for all the deities. Then, in order to bring it to completion, the wisdom wheel is summoned and dissolves evenly into the commitment wheel. The great wisdom wheel blazes. Light rays radiate from one’s own absorption being, inviting all the Buddhas and Bodhisattvas in the form of the nine deities. As they arrive outside the celestial mansion, Gaurī and the others are emanated from one’s own heart; one makes offerings with "OṂ SARVA TATHĀGATA PŪJA" and performs the summoning and so forth with the four, Gaurī and the rest. Then, to make what is not firm firm, the blessing of the sense bases and the blessing of the body, speech, and mind should be performed as before. Then comes the empowerment: having invited them as previously, one should also make offerings as before. Then, one should make the supplication, reciting "OṂ SARVA TATHĀGATA ABHIṢIÑCATU MĀṂ," and imagine the empowerment being conferred as in the third chapter. One is crowned by the head-ornament of one’s own family. Then, the mantra of the empowerment should be recited. Then, from one’s own heart, Gaurī, who holds the bodhicitta, and the others are emanated.
The sixteen goddesses make offerings to the self and the deities of the maṇḍala, and they also recite the mantras of offering. They recite the praises as they appear in the liturgy and also recite the mantras of praise. One should also perform the tasting of the amṛta: from YAṂ arises wind, from RAṂ arises fire, and from KAṂ arise three skull cups. From A arises a great skull cup, within which are the sun and moon joined together. Inside, from the seed-syllables of the names, one should visualize the five nectars and the five meats. Above that, from HŪṂ arises a vajra, its mouth closed, crossed, and marked with HŪṂ. Light rays radiate from the HŪṂ at the heart, and the banner is stirred by the HŪṂ of the crossed vajra. The fire blazes and the substances melt. From OṂ, light emerges and summons the wisdom amṛta, which dissolves into the vajra. One should consecrate it with the three syllables. Visualizing a vajra the size of a grain of barley on the tongues of the deities of the maṇḍala, one should recite their respective mantras and imagine them being satisfied by the amṛta. OṂ SARVA TATHĀGATA AMṚTA SUKHĀNĀṂ VAJRA SVABHĀVA ĀTMAKO ’HAṂ. Then, one should meditate on the "Black One" and so forth, practicing the yoga of the six limbs of color and the subtle yoga according to the eighth chapter. As for the completion stage, one should meditate on whichever is appropriate: the instructions on Mahāmudrā, the pith instructions on the three Avadhūtīs, or the inner heat (caṇḍālī) and so forth. Then, one should perform the recollection of purity, the mantra recitation, and the offering cake (bali) that appears below. One should meditate according to the sequence of the four sessions.
Regarding that, the signs and so forth should be applied and the stages of conduct performed as previously explained. Now, to present the mantra for that: the passage beginning with "Having sucked the bola..." and ending with "I shall explain to you without hesitation," is the commitment to recite the mantra along with its benefits.
"The swirling garland of flames," and "Having fully established the maṇḍala," refers to meditating on the moon-like concentration and the water-moon-like maṇḍala. "With long and excellent sounds" refers to the recitation that is like an echo or a resonance. "By a hundred thousand recitations, the yogi [attains] the self" refers to the number for the approach (sevā). "By ten thousand recitations, clarity [arises]" refers to the number for the accomplishment (sādhana).
"Give the first of the Vedas" refers to the extraction of the mantra. The Vedas are four: the Yajur-veda (Veda of Sacrifice), the Sāma-veda (Veda of Chant), the Atharva-veda (Veda of Ritual Protection), and the Ṛg-veda (Veda of Recitation). From that, one draws the oṃ, adorned with the half-moon and the bindu. Then, the mantra is extracted as a whole, such as aṣṭa and so forth. The intended meaning here is that the numbers for the principal deity and the retinue have already been explained. Regarding the recitation of the principal deity, there are the peaceful and the wrathful; the peaceful mantra has already been explained in the chapter on peaceful mantras. This is the wrathful one: the recitation should be performed with the pride of the resultant Heruka. The meaning of the result of the mantra should be understood from other sources.
Then, the passage beginning with "the goddess, being pleased," is a request for the maṇḍala of accomplishment. Regarding that, from the words "the Teacher" up to "he drew his own maṇḍala," there are two aspects: the historical precedent and the subsequent application. In the historical precedent, the Great Vajradhara, possessing both wrath and passion, demonstrated the drawing of the maṇḍala. As for the subsequent application, the word "his own" indicates the stages of the four types of individuals. Until the signs of having reached the culmination of hearing and reflection are attained, one is a beginner; such an individual must perform all the activities themselves, such as the drawing of the maṇḍala.
Second, "having brought down [the deity], he should draw." This refers to one who has gained some mastery over wisdom, possessing signs such as clouds and having attained at least one superknowledge (abhijñā). Third, the signs of mastery over wisdom are smoke, fireflies, and having attained about three superknowledges; in this case, one should bring down wisdom from a young boy or girl and have them draw it. The sign of mastery over authentic wisdom is seeing [visions] like the sky; having attained the five superknowledges, one should emanate the maṇḍala and confer empowerment—this is the meaning.
The significance of this is as follows: having completed the preliminary service (sevā) as previously taught, the practice of accomplishment consists of the ritual of the site, the preparatory ritual, and the empowerment. Regarding these, the ritual of the site should be performed as explained in the tenth chapter. The preparatory stages—the preparation of the location, the vases, and the disciples—should be performed as explained in the first chapter of the latter section of the Vimalaprabhā (or Vajraśekhara). As for the number of vases for the preparation, if expanded, they are many; if condensed, they are ten or six.
There are ten [vases]: the Victorious One, the vases of the eight goddesses, and the all-activity vase. Alternatively, the Victorious One is the principal vase, and the eight goddesses are condensed into the four families, making five; with the all-activity vase, there are six. The vase of abundance should be understood as appropriate.
Each vase is marked with the respective insignia of the deity and generated as a precious vase or a celestial mansion. From paṃ, an eight-petaled lotus is generated. In the Victorious vase, the complete assembly of deities is generated from the seed-syllable caṃ. The wisdom beings are invited, offerings and praises are performed, and the recitation is carried out, after which one should visualize the deities melting. For the others, generate one or two deities each and perform the ritual as before.
Then, for the preparation of the disciples: they should bathe and offer a maṇḍala to all. They should make supplications with "You, the Great Joy, are my teacher," and so forth. Their enthusiasm should be aroused with "Come, child, the Great Vehicle," and so forth. They should be purified through the sevenfold purity. Then, with "All the Sages, the Suns," and so forth, they should supplicate for the vows. With "Having well gathered all conceptual thoughts," and so forth, the vows are explained and the vows are conferred. Then, abiding in the secret preparation of generating the bodhicitta, they should make offerings. Then, the ritual of casting the tooth-stick is performed. They are given three sips of water, kuśa grass is given, and the protection cord is tied. The profound and vast Dharma should be explained. Then, if resources permit, the consecration should also be performed with a homa fire offering. They should be instructed not to forget their dreams and sent to their sleeping quarters. The ritual procedures for these should be understood according to the Saroruha Maṇḍala Ritual.
Then, rising early the next morning, examine the dreams. Perform offerings and praises, and lift the preparatory maṇḍala into the sky, placing it within the union of the sun and moon. One should seal it with the vowels. The lines and colors should be understood as in the tenth chapter. Regarding the description of the characteristics of the maṇḍala: from the words "one tier and four gates" up to "draw the eight with the filaments," the purity of the maṇḍala should be understood as before. Then, for the arrangement of the symbolic caṅkī emblems: "In the center, draw the skull generated as the essence, white in color and with three parts." Following that, in the center, a white skull is also joined with two lines. Then: "In the northeast is the śarabha," and so on, up to "renowned as the eight hand symbols." Thus, one should arrange them by reciting their respective mantras interspersed with the three tattvas and visualizing them as the deities. Then, for the arrangement of the vases: regarding the words "Then the vijaya [victory] vase itself," and so forth, one should restore all the requisites for the vases. Inviting them from the preparatory site with music, the vijaya vase should be placed in front of the principal deity. The other vases should be placed near their respective locations. The vase of all activities should be arranged to the right of the gate. Likewise, arrange all the offerings. The canopy, ornaments, parasols, banners, and so forth, as well as the archways, music, and all varieties of garments—each deity should be offered a pair of cotton cloths. Then, for the accomplishment of the maṇḍala:
What is the use of speaking at length? One should perform the maṇḍala ritual exactly as it is in the Tattvasaṃgraha. This should be understood as being generally consistent with all of those [texts]. As for the specific details: having sat upon a comfortable seat at the eastern gate of the maṇḍala, the practitioner of the six-limbed yoga should perform the three types of application up until the recitation; this constitutes the excellence of the self-endowment. There, one should generate the deities of the maṇḍala from their seed-syllables and hand-symbols, summon the wisdom wheel, bless the sense bases and the body, speech, and mind, perform the extensive offerings and praises, and carry out the tasting of the amṛta up until the recitation. Then, the disciples should prepare the maṇḍala and make their requests; these rituals are to be performed here just as they were during the preparatory stage. All these common rituals should be performed according to the Tattvasaṃgraha. The specific rituals are as taught in the tenth chapter. Regarding the ritual of entry: the samaya is proclaimed, the oath-water is administered, and then the descent of wisdom, the casting of the flower, and the introduction to the deities of the maṇḍala are performed; this, along with the suchness of the maṇḍala and the suchness of the deities, constitutes the sequence of entry. Then, regarding the conferral of empowerment: specifically, the empowerment of the yidam deity and the vase empowerment are conferred, followed by the common and specific permissions, the encouragement, and the prophecy; these are to be performed in accordance [with the tradition].
Then, regarding the conferral of the special empowerment: since the secret empowerment has preceded it, the conferral of the wisdom-gnosis empowerment (prajñājñānābhiṣeka) has two parts: the method of conferring the empowerment for those with passion and the method of conferring the empowerment for those free from passion.
First, the explanation: "The eight consorts of great bliss, having reached twelve and twice eight," and so forth, should be understood as being similar to the previous [sections] regarding the qualities of age, the qualities of family (kula), the qualities of ascetic practice (dhūtaguṇa), and so on. "Mother, sister, and so forth" is not to be taken literally; rather, it refers to those gathered through the Dharma, such as those who have received the master empowerment (ācāryābhiṣeka), those who have received empowerment together with oneself, and those for whom one has performed the vase empowerment (kalaśābhiṣeka).
From "Embracing closely and kissing" up to "One should play with her" is the first session. Then, from "In the second session" up to "Having distinguished the master and so forth" is the sequence of activities, such as the offerings, praises, and supplications, as before. Then, the actual conferral of the empowerment is to be shown in that very [context]: "The first joy, free from passion, ending with the supreme; it is the elaboration in all tantras, distinguished by the end of the end." This should be applied according to the sequence of the tantras: the Action Tantra (kriyātantra), Performance Tantra (caryātantra), Yoga Tantra (yogatantra), and Unsurpassed Yoga Tantra (anuttarayogatantra). In the first, the gnosis of joy is taught by being concealed through mere observation.
Second, in the kuru, the supreme joy (paramānanda) is taught by way of the gods merely laughing with one another. Third, the wisdom of the separation from joy (viramānanda) is taught by way of the deity—the commitment being (samayasattva)—and the wisdom being (jñānasattva) merely embracing one another. Here, the coemergent wisdom (sahajānanda) of the kuru is established and taught. Furthermore, the first is the entry into the path of joy; the second is the possession of the antidote of supreme joy; the third is the antidote of the separation from joy, which is the absence of discordant factors; and the fourth is the coemergent, which is the nature of the antidote alone.
Then, to teach the empowerment of freedom from attachment, it is asked: "Having again joined through the vajra offering, that deity..." and so forth. The Blessed One replied:
"There is no beginning and no end;
There is no cyclic existence and no nirvāṇa.
This is the supreme great bliss itself;
There is no self, and there is no other."
By this, the meaning of both the preceding and the following is established, like the eyes of a crow. In terms of the objects of knowledge, this explains the meaning of the preceding and following as being coemergent, and it demonstrates the realization of the completion stage (niṣpannakrama) all at once. First, there is no beginning, as the arising of entities is not established; there is no middle, as abiding is not established; and there is no end, as cessation is not established. There is no cyclic existence, as all entities of saṃsāra do not abide; nor is there nirvāṇa, as they do not abide there either. There is no self and no other, meaning that the entities of subject and object also do not exist.
Here, supreme great bliss is the defining characteristic of the result; it reveals the great, uncontrived, self-arisen primordial wisdom (jñāna). Furthermore, the first is joy (ānanda), the middle is supreme joy (paramānanda), and the last is the joy of separation (viramānanda). "Neither existence nor nirvāṇa" is the coemergent joy (sahajānanda), the inseparability of saṃsāra and nirvāṇa. This supreme great bliss itself symbolizes the primordial wisdom of the undefiled ultimate meaning. "Neither self nor other" refers to the cessation of the conceptualizations of self and other.
Furthermore, "neither existence" means that the entire external vessel of the world and the internal essence of sentient beings are subsumed within the maṇḍala of the support and the supported. "Neither nirvāṇa" means that the maṇḍala of the support and the supported is subsumed within Heruka and Nairātmyā. "Neither self nor other" means that Nairātmyā is also subsumed within Heruka. Therein, "without beginning, middle, or end" means that the moon and sun at the heart are subsumed within the central syllable HŪṂ. The HŪṂ is subsumed into the vowel-sign ū, that into the a, the a into the ha, the ha into the crescent moon, the crescent moon into the drop (bindu), and the drop into the nāda, which is as subtle as a lamp flame. This is called "supreme great bliss itself." It is the meditation on coemergent primordial wisdom, free from all conceptual elaborations (prapañca).
Now, to show the method of conferring empowerment: "Upon the waves of enjoyment itself, the yogi should press with his own right hand and the other's thumb and ring finger." This means that the lalanā and rasanā channels are pressed by the yogi's own hand and the hand of the guru.
From that, the four joys will arise sequentially as wisdom. If one asks what arises therein: "Like the joy of a youth, or like the dream of a mute." This is an analogy for an experience that is inexpressible. If one asks how it is to be illustrated: "At the limit of the supreme, in the midst of the joy-free; the Heruka who is both empty and non-empty." Here, the "limit of the supreme" refers to supreme joy (paramānanda). "In the midst of the joy-free" means it is both the joy-free (viramānanda) and the middle; it is to be performed following supreme joy. The "last" is the coemergent (sahaja). Its meaning is "empty," which refers to the three doors of liberation. "Non-empty" is non-dual wisdom, the meaning of the glorious Heruka. Some say that "in the midst of the joy-free" refers to the joy-free as the last, and that the coemergent is the third. Although there are many such analyses, I have not written them here for fear of excessive elaboration. The method for conferring these empowerments should be learned from the guru. This is the fifth chapter.
Now, although the characteristics of painted images, books, and so forth, as well as the rituals to be performed and the locations for the previous gathering of the feast circle (gaṇacakra) and so on, have been shown, the clear realization (abhisamaya) has not been taught; therefore, two chapters are spoken. From "Embracing the goddess" up to "Experiencing the bliss of union," the principal deity is described in the manner of passion and wrath. From "The five mudrās are clearly distinguished" up to "Sealed with the mudrās of the five Buddhas," the intended meaning and—
The purification of the five mudrās is easy to understand and has been explained previously. Then, from the words "laughing intensely" up to "the activity of the agent of great bliss," the ritual for the painted image is requested. From the words "the Blessed One replied" up to "here, the artist must possess the samaya," it is taught that the practitioner, the painter, the weaver of the cloth, and even the shuttle must all possess the samaya. In a secluded place, one should prepare pigments, brushes, and so forth, and perform whatever offerings and gaṇacakra (feast offering) one can afford. Then, from the words "thereupon the goddess requested," the seventh chapter is applied; how the manuscript is to be made is similar to the previous [section] and is easy to understand. From the words "the liṅga is consecrated in the bhaga" up to "the practitioner will attain accomplishment," the purpose of the gaṇacakra is shown. When the two chapters are combined into one to be understood as a clear realization, some desire it as a gaṇacakra, while others maintain it is also the conduct with elaboration. Regarding that, there are four aspects of the gaṇacakra: the benefits, the place, the time of the month, and the entry. As for the benefits, at the time of the feast or entering the gaṇacakra, practice becomes accomplishment and the disciples develop enthusiasm. The place is a charnel ground and so forth. The time is the fourteenth day of every month, or midnight, or when one possesses a special intention. Regarding the entry, there are two: the common and the special. The common has three parts. As for drawing the seats, there are three grades of seats: tiger skin, human skin, and...
One should use cloth from a charnel ground, visualizing it as a corpse. Regarding the arrangement of ornaments, there are three: smearing with great ashes, the skins of a field and a tiger, and bone ornaments. The yogi is to be arrayed in the manner of a deity. Regarding the uncommon [practices], there are the hero’s feast and the gaṇacakra. The hero’s feast has four parts, primarily teaching the feast of arranging and eating on platters. Regarding the platters, there are three: the best is a field skin, the middling is cloth from a charnel ground, and the lowest is a platter of tree leaves. As for the manner of eating, including the side dishes, it is said: "Look at this dharma of joy; herein there is no conceptualization. The brahmin, the dog, and the outcaste—these three eat together from a single nature." Thus it is taught. The primary drink is sura, [taken] in small amounts, along with the manner of drinking and the vessels. Regarding the gaṇacakra, there are two: for a beginner, meditating while seated to the right of a qualified mudrā; and for one whose karma is ripened, making offerings to those who are and are not [suitable] consorts, together with the result. The meaning of this is the clear realization, which relies upon the gaṇacakra and the hero’s feast for the accomplishment of the samaya, the conferral of empowerment, the consecration, and the accomplishment of siddhi. As for the gaṇacakra, having gathered the requisites in a secluded place and assembled the yoginīs and the [male] practitioners, one first performs the sequence of preliminary activities: drawing the lines and preparing the maṇḍala. Having arranged the offerings, one arrays the individual deities upon the seats, together with their respective ornaments.
Then, having meditated on the yoga of the ritual vajra offerings, the feast, the immeasurables, emptiness, the enclosure, the lattice, and the support, and having meditated on the three unions or the six branches, the ācārya should then generate the yogins as deities and accomplish them as wisdom beings in the manner of accomplishing the maṇḍala. The yogins of the cardinal and intermediate directions should visualize and generate themselves as their respective deities. Then, the ritual vajra should bless the feast, invite the guests, and perform the sequence of offerings, beginning with the maṇḍala, offering them in succession. For the offering of the feast, the ācārya should perform songs and dances of blessing. The disciples should meditate on their own pith instructions. Then, one should act as appropriate. If performing an empowerment or a consecration, it should be done at that time. The accomplishment of siddhi should be performed repeatedly. The "hero’s feast" should be performed with the mere pride of the deity. One should also understand the measure for the gaṇacakra. This concludes the sixth and seventh chapters.
Then, having examined the passage beginning with "the yoginī," the question was asked: "What is the great action mudrā like?" The Blessed One replied with the answer beginning with "The Blessed One said," and so forth. With the intention of taming those of the four types of individuals who possess attachment, there are the four goddesses of the families: the elephant-like, the conch-like, the lotus-like, and the rabbit-like; here, the lotus-like is taught. These are to be applied in order to the vajra family, the jewel family, the lotus family, and the action family. Then, the yoginī and others requested the making of aspiration prayers.
The Blessed One replied:
"Faithful" refers to those to be tamed. This involves making aspirations for the generation stage and making aspirations for the completion stage. Regarding the phrase "born into the family," this means being born into a noble worldly family of a guru, or else being born into a Mahāyāna family. It also means not violating the samaya, and [meeting] a guru who unerringly teaches the Hevajra [tantra], who holds the vajra and rings the bell in hand, and who reads the profound dharma. This refers to a guru who possesses the deity yoga of body, speech, and mind, as well as recitation and meditation. May I meet such a guru in whatever birth I take. Alternatively, it means "may I myself be born as such."
Regarding the phrase "the queen's request," this refers to the meditation on the bindu and the meditation on the reality of the completion stage. May I and the guru meet with that. Regarding the phrase "the goddess, having been pleased," this refers to the request for the method to tame those possessed by delusion. The Blessed One’s reply is as follows: First, the granting of the sojong (restoration and purification) is to grant the one-day vows (upavāsa) and so forth, up to the novice vows (śrāmaṇera), as appropriate. Following that, the ten points of training are the granting of the bodhisattva vows, which consist of abandoning the ten non-virtues. Regarding the teaching of the Vaibhāṣika, for those possessing the prātimokṣa, one teaches the Vaibhāṣika tenets, which demonstrate that there are two things: the external objects of perception, which are subtle particles, and the internal perceiving mind. The Sautrāntika is also similar to that.
Thus, for the sake of teaching the Sautrāntika tenets to one who possesses the vows of a monk, it is said: "The apprehended object appears as a composite, and the internal apprehending mind also exists; it is endowed with aspects, whether in conjunction, in succession, or abiding without interval." Next, the Yogācāra is taught: for one who possesses the bodhisattva vows, the Mind-Only system is shown. This includes both the "with-aspect" and "aspectless" [schools], asserting that the various aspects are truly one consciousness. The aspectless school, having analyzed, asserts that consciousness appears like a pure crystal; it is established by reasoning and is held to be unrefuted by reasoning. Following that, the Madhyamaka is taught, consisting of the Illusionist and the Non-Abiding. The Illusionist school, having correctly eliminated the exclusions, asserts the determination to be an illusion. The Non-Abiding school, having eliminated the four extremes of conceptual elaboration, has no assertions whatsoever. Having understood all the stages of Mantra—namely, the Action, Performance, and Yoga Tantras, which teach the external yoga of form—the Hevajra teaches the ultimate Mahāmudrā, the Coemergent. As it is said: "First, in order to purify the field, sow the sixty-fold food; then, sow the grains in succession; finally, the white rice seed. By the sequence of the five levels of training, the tantra should be purified in that way." This is the eighth chapter. Now, for the sake of taming individuals who are dominated by hatred: "Next, the characteristics of the opening of the union shall be correctly and thoroughly explained."
Thus, with this single verse, the purpose is shown. The three phrases beginning with "those who cause harm to the Teaching" show the permission regarding the object. "To be killed out of compassion" shows the permission regarding the intention. "In the channels of the object of accomplishment," and so forth, shows the permission regarding the application. "Even a Buddha will certainly perish" means that even the protection of a Buddha is destroyed; alternatively, it is a word of dismissal. "In its path, the needle is fire," and so forth, shows the purification of consciousness. One should kill by means of mantra and concentration alone. The applications of homa, the cakra, mudrās, and substances are the permission regarding the application. The sequence of the pith instructions should be learned from the guru. As for the justification: the subject matter is endowed with power and the expression is endowed with power. The first phrase, "The bestower of non-conceptual accomplishment," shows the completion stage. The single phrase, "The delightful purification of becoming," provides a brief presentation of the generation stage. Its detailed explanation begins with "The blazing splendor of jewels," and so forth, which applies both the example and the meaning. For example, if specific jewels such as pearls are without holes, they cannot be used for ornaments; but if they are pierced, they produce joy as ornaments. Likewise, if the five sensory qualities are embraced by the method of suchness, they become like amṛta; through attachment to things as real entities, they become poison.
"Heruka in the form of saṃsāra" refers to the detailed explanation of the generation stage. Most of the meanings of purity are explained in the chapter on purity. The seven factors of awakening are mindfulness, absorption, insight, diligence, joy, equanimity, and pliancy; these are to be correlated with the seven layers of skin. The four truths themselves are the four great collections: the truth of suffering, the truth of origin, the truth of cessation, and the truth of the path. The others are not explained here as they are easy to understand.
When Vajravārāhī asks, "How is the mantra to be condensed?" and so forth, this demonstrates the capacity of the expressive words. For a beginner to achieve accomplishment, it must arise from pure mantras; therefore, the extraction of mantras is taught. With the words "The Blessed One" and so forth, the vowels are presented: a ā, i ī, u ū, ṛ ṝ, ḷ ḹ, e ai, o au, aṃ aḥ. These are the first class of vowels, and others should be applied according to the context. Here, they are applied as the seed syllables of the yoginīs, taught in sequence; they should be understood as conditions and as limbs, and applied elsewhere as well.
Ka kha ga gha ṅa, ca cha ja jha ña, ṭa ṭha ḍa ḍha ṇa, ta tha da dha na, pa pha ba bha ma, ya ra la va, śa ṣa sa ha kṣaḥ, oṃ āḥ hūṃ. The first is the ka class, and the second should be known as the seed syllables. The ca class is the second, consisting of five letters each. Ṭa ṭha is the third, and so it should be known for all.
Ta and Tha are the fourth and fifth; both are known to have five classes each. Pa and Pha are known as the fifth. Ya and Ra are called the "semi-vowels" (antaḥstha), the seeds of the four elements, and are called the sixth or seventh class. The eighth class is called Ūṣman. These classes do not exist [as separate entities], but the mantras are to be extracted from these letters. The three letters below are called the "Lord of Letters," the "Sovereign of Letters," the "Foremost of Letters," the "First Veda," the "Family of Delusion," and "Vairocana"; both [terms] should be understood according to the context. By means of this, one engages in the extraction of mantras for all tantras. The application of the individual syllables is easy to understand. This is the ninth chapter.
Then, regarding the passage beginning with "The single summary of all phenomena," it generally teaches the two supports for recitation: the rosary and the food. Regarding the rosaries for individual activities: "With crystal for the recitation of paralyzing," and so forth, is easy to understand. For paralyzing, the "milk to be drunk" is either wine or bodhicitta. For magnetizing, "according to one's own inclination" means whatever is desired. For killing, "sihlaka" is self-arisen blood. For summoning, "the four equalities" is the great fragrance (feces). For hatred, "said to be born of rice" is the great flesh. For expelling, "said to be musk" is the urine. Alternatively, "the final Śva," and so forth, is explained in the chapter on consecration. By these, the activities such as paralyzing are performed in their proper order. As it is said: "There are fifty for the accomplishment of secret mantra; for the activity of magnetizing, half of that."
For pacifying, there are one hundred; likewise, for increasing, there are more than a hundred. For wrathful activities, there are sixty; these are applied according to the distinctions of the ritual actions. In accordance with the specific types of actions, one should prepare the counting rosary and so forth. The eight cardinal and intermediate directions, and the Buddha of the center for summoning—these nine are blessed upon the thread. The pellets are the Arhats; one should visualize a caitya above them. The caitya is the Lord of Dharma (Indra), and above that is the dharmadhātu. Thus it is said, which teaches the specific ritual applications of the counting rosary. This is the tenth chapter.
"Embraced by Hevajra," and so forth, refers to the signs that symbolize the conventional forms of male and female families, possessing both wrathful and passionate aspects. "Whether a woman or a man, at the base of the ring finger, there is a nine-pointed vajra," and so forth, refers to the signs of the family. "The yogi who is black, his deity is Akṣobhya," and so forth, refers to the signs of color. Furthermore, these are symbolized by conduct, objects of worship, the source of phenomena (dharmodaya), and so on. In this tantra, two are symbolized, whereas in others, others are also explained. As it is said: "She who moves her eyebrows, looks with total passion, and having withdrawn her former form, remains after death—she should be known as Rūpiṇī, and the hero should rely upon her without duality." And again:
Any woman who is reddish-yellow, with eyes as long as lotus petals, who always delights in white garments and possesses the fragrance of fresh sandalwood, who delights in the assembly of the Sugatas and follows with a longing gaze, and who draws lotuses in her home—she is born of the Padma-Garabha family. Thus it is said.
By this, during the stage of a sentient being, one should recognize their respective families so as not to suppress one's own pride, not to look down upon others, and not to treat them with contempt. At the stage of Buddhahood, one will become a Buddha within those respective families.
Regarding the passage beginning with "Having kissed the bhaga and the liṅga," the physical yogic exercises are taught; these should be learned from the guru. This chapter teaches the branch of meditation based on conduct, the wisdom-knowledge empowerment, and the action mudrā. This is the eleventh chapter.
Then, regarding the meaning of the four empowerments of the Vajra-holder, it is said: "Thus it is said," and so forth. In this final chapter, the verses for the four empowerments and the blessing of the vajra and lotus are shown.
"Vajra is the consecration of the vajra itself; the great and the greater, hold the bell." This, starting from the vase empowerment, teaches the specific conduct of the vajra master up to the conduct empowerment.
"Today you have become a vajra master; gather disciples." This teaches the prophecy, the authorization, the encouragement, and all the activities of the master.
"Just as the Buddhas of the past..." [and so forth].
"Bestowing empowerment upon the sons of awakening, through my secret empowerment, I bestow the empowerment of the mental continuum"—this is the verse for the bestowing of bodhicitta. "Goddess, giver of joy, giver of the state"—this single verse is for the bestowing of the consort. "This wisdom is most subtle"—this refers to the meaning of the fourth empowerment, which is opened by the third. "Like the center of the vajra sky" is shown by the example of being empty of conceptual thought. "Dustless, liberation, peace itself" means the pacification of all afflictions and adventitious stains. "You yourself are its father" refers to one's own mind, which is the coemergent wisdom of its bliss.
Now, the vajra and lotus are blessed. This is indicated by "Oṃ padma sukha dhara," and so forth. Following the generation of Vajradhara, they are blessed for the purpose of generating the retinue; this is the intention of abandoning the ordinary. Furthermore, this also precedes the meditation on the conduct and the action mudrā. "The form of Oṃ at the crown, the form of Hūṃ at the heart, and the form of Ā at the anthers"—these are the seed syllables for blessing the body, speech, and mind. "Whatever anthers are the form of the bhūmi" also includes the blessing of the vajra and lotus: from Hūṃ comes the vajra, from Oṃ the jewel, and with Phaṭ the opening is blocked; from Oṃ the lotus, from Ā the anthers, and with Phaṭ the opening is blocked. As for the previous statement, "One should not desire the forms of Hūṃ and Phaṭ," that is a prohibition specifically for Nairātmyā.
In the Hevajra, it is desire alone. The Great King of Tantras called the Māyā-kalpa is the Great Seal (mahāmudrā), which is called the "Great Illusion." Kalpa refers to the detailed ritual. "Extracted from the thirty-two kalpas" means that for the Akṣobhya-Hevajra, there are thirty kalpas to be condensed and two that condense them; thus, by way of the condensed and the condenser, there are thirty-two. This is the presentation and explanation of the nature of the two kalpas. The Hevajra-ḍākinījālasamvara refers to the principal requester, such as Vajranairātmyā and others. Furthermore, jāla (net) refers to method and insight. Samvara (vow/union) refers to being bound in the Great Seal, or what is called "vowed" in this tantra. The Great King of Tantras is complete.
Through the condition of the sublime guru and the substantial cause of individual investigation, and having been repeatedly requested by certain sublime disciples, I have composed this commentary on the tantra, "Opening the Eyes to the Difficult Points." By the merit of this, may [the author] and all sentient beings follow [the path] and attain the state of a Vajradhara. The Padminī (Eye-Opener), a commentary on the difficult points of the glorious Hevajra, the Great King of Tantras, composed by the great and learned master Dharmakīrti, is complete.