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 precise interpretation of its linguistic markers, ritual instructions, and meditative visualizations. The author employs a philological and hermeneutic approach to resolve difficult points, specifically analyzing the tantra's introduction to establish the nature of the three bodies (trikāya) and the lineage of transmission. The text moves from the theoretical foundations of the teaching's rarity and the nature of the Buddha-fields to the practical application of internal heat (tummo) and the manipulation of subtle energy channels and syllables. It commits the reader to a rigorous path of purification and study, insisting that the practitioner must first master the Sūtra class, monastic vows, and Madhyamaka philosophy before engaging in the advanced Hevajra practices. Ultimately, the work argues that the realization of non-dual wisdom and the perfection of the welfare of others are achieved through the synthesis of method and insight, while maintaining strict secrecy to protect the teachings from unqualified practitioners.
Provenance
About this text
A commentary on the difficult points of the Glorious Hevajra titled "The Collection of Vajra Words," the Śrīhevajrasya pañjikāvajrapadoddharaṇanāma originates from the Indian tradition and is attributed to the author Kāmadhenupa. The work entered the Tibetan language through the efforts of the translators Vinayadeva and lo tsa ba dge slong chos kyi shes rab. It is preserved in the Tengyur, volume ཅ, where it spans twenty-two pages and is situated within the Non-dual Tantra collection of the classical Tibetan period. The work enacts a technical exegesis of the Hevajra Tantra, focusing on the precise interpretation of linguistic markers, ritual instructions, and meditative visualizations. By employing a philological and hermeneutic approach, it resolves difficult points and analyzes the tantra's introduction to establish the nature of the three bodies and the lineage of transmission. It moves from theoretical foundations regarding the rarity of the teaching to the practical application of internal heat and the manipulation of subtle energy channels. A scholar or serious reader consults this text today to understand the rigorous requirements for practitioners, including the mastery of Sūtra, monastic vows, and Madhyamaka philosophy, as a prerequisite for engaging in advanced Hevajra practices.
Cite thisAnuvāda, “A Commentary on the Difficult Points of the Glorious Hevajra Tantra called “Gathering the Vajra Words”” (Toh 1192), machine draft, 2026.https://naxiai.com/tibetan/works/toh1192
Summary & commentary
Significance
The work is significant for its integration of scholastic Buddhist philosophy with the esoteric practices of the Hevajra tradition. It demonstrates the necessity of a prerequisite educational foundation in Sūtra and Madhyamaka before entering the tantric path. For the modern reader, it provides insight into the complex relationship between conventional monastic discipline and the transgressive or secret elements of Vajrayana.
Structure
Passages
Section
Description
1-7
Introduction and Lineage
Analysis of the tantra's title, the nature of the transmission from the Blessed One to Vajragarbha, and the identification of the three bodies within the introductory phrases.
8-9
Philosophical Foundations and Goals
Discussion on the ultimate purpose of the teaching as non-abiding nirvāṇa and the nature of the form body and non-referential insight.
10-12
Internal Energetic Practices
Technical descriptions of the avadhūtī channel, the burning of syllables in the heart center, and the emergence of light from the syllable Aṃ.
21-40
Meditation and Purification
Guidance on the environment for meditation and the distinction between the paths of those with feeble conduct and those attaining primordial wisdom.
50-80
Ritual Symbolism and Mantras
Exegesis on the meaning of specific mantra syllables, the symbolism of the sun and moon maṇḍalas, and the generation of heat through bodhicitta.
89-116
Advanced Rituals and Conduct
Instructions on sacred dance, the requirements for student preparation including Sūtra and Madhyamaka study, the ethics of concealment, and the decoding of secret mantras.
Themes
The Three Bodies (Trikāya) (5-7, 99)
Subtle Body and Energetics (10-12, 70)
Prerequisites for Tantric Practice (109-111)
Secrecy and Concealment (108, 113)
Non-duality of Method and Insight (9, 99)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Commentary on the Difficult Points of the Glorious Hevajra Tantra called “Gathering the Vajra Words”·
In the language of India: Śrīhevajrasya vajrapadopadhāraṇī nāma pañjikā. In the language of Tibet: Dpal dgyes pa'i rdo rje'i dka' 'grel rdo rje'i tshig btu ba zhes bya ba (The Commentary on the Difficult Points of the Glorious Hevajra, titled "The Collection of Vajra Words"). Homage to the Glorious Hevajra!
Homage to the one who does not abide in saṃsāra, yet moves within saṃsāra! Homage to the one who pacifies fear, yet generates fear! Homage to the one free from attachment, yet the very nature of desire! Homage to the one who dispels darkness, yet resembles the darkness itself!
Through whose kindness my intellect engages in virtue, and who possesses the refuge of incomparable insight—to all those who have become my gurus within saṃsāra, I respectfully take the dust of their feet upon the crown of my head. In order to reverse the attachment to the literal meaning of the vajra words of this glorious King of Tantras, the Hevajra, I shall collect and clarify them slightly.
Thus, the perfectly awakened Buddha commanded: "Compile my scriptures with an introduction, beginning with the words, 'Thus have I heard at one time,' and so forth." Therefore, the compiler, the Bodhisattva Vajragarbha, has here set forth the introduction: "Thus have I heard at one time, the Blessed One, the Tathāgata, was dwelling in the bhaga of the Vajra Consort, the body, speech, and mind of all the Tathāgatas." This initial arrangement should be explained according to the common tradition as expressing the excellence of the setting. In this context, "Thus" is the response to a question.
The bodhisattvas asked the bodhisattva Vajragarbha, "Speak to us exactly as you heard it from the Blessed One." In response, he replied, "I shall explain; thus have I heard from the Blessed One." The phrase "I" indicates that he heard this directly and did not receive it through a lineage of transmission from one to another. "Heard" means that it was taken as an object by the auditory consciousness. By this, he does not claim to have realized it through direct perception, for that is the exclusive domain of the Omniscient One. "At one time" means that this was not heard repeatedly; rather, at other times he heard other things, but at this specific time he heard this. Thus, these words—"Thus have I heard at one time"—sequentially demonstrate the excellence of the compiler through four qualities: not acting impulsively, having properly retained the teachings, being a direct disciple of the Teacher, and possessing the virtue of great learning. The excellence of the time is indicated by the very mention of "at one time." In this way, throughout the eighty years that the Blessed One’s nirmāṇakāya remained in Jambudvīpa, this precious tantra was not taught again and again, but was spoken only once. Therefore, this particular time is superior to all others.
Likewise, because this is difficult to find, the excellence of the nature of the teaching is also well-expressed. As it is said: "In the world, the Omniscient Ones are like the udumbara flower; they appear only once in a great while, and even then, they may not appear at all. The way of the Secret Mantra practice is even rarer than that." Thus it is taught.
To describe the excellence of the Teacher, the term "Bhagavān" (the Blessed One) is used. He is the "Bhagavān" in the sense of having conquered the enemies of the four Māras, according to the etymological method. Alternatively, the word "conquered" (bhagna) indicates the insight that destroys the afflictions (kleśa), and because he possesses that, he is the "Bhagavān." Or, he is the "Bhagavān" because he is free from fear, as stated in the Ārya-Avaivartacakrasūtra: "Though he perfectly teaches to embodied beings the phenomena that are like space, he has no fear in this regard; therefore, he is explained as the Bhagavān."
Alternatively, he is the "Bhagavān" because he possesses infinite qualities. In this very text, it is explained that the "six qualities" refer to the entirety of qualities such as the powers (vaśitā) and so forth. Or, he is the "Bhagavān" because he is free from both cyclic existence (saṃsāra) and nirvāṇa, because his nature is the nirvāṇa that is neither permanent nor non-abiding. These are applications of synonymous terms, not applications of doubt.
Regarding the description of the perfect retinue, the text states: "all the Tathāgatas, and the Body, Speech, and Mind, and the Vajra Queens." This means that he heard [the teaching] together with all the supramundane retinues—the Tathāgatas such as Vairocana and so forth; the bodhisattvas of the three types, such as Kṣitigarbha and so forth, who are subsumed within the bodhisattvas of the Vajra Body, Speech, and Mind; and the Vajra Queens, such as Nairātmyā and so forth. Likewise, there are also the mundane retinues; for instance, in the thirty-second chapter of this very tantra, the Ḍākinīvajrapañjara, the retinue of gods and so forth is mentioned in the context of the expression of rejoicing.
If one asks why this was not mentioned at the beginning, it is because it is established by implication and thus not required; it is understood solely through the door of the "companion" (the retinue). To clarify the perfect location, the term "bhaga" is mentioned. Because it is the nature of primordial wisdom, it is not a material structure, but a four-sided, four-doored multi-storied palace adorned with supramundane conditions and arisen from the cause of immeasurable merit; that is the "bhaga," and it is there. Where is this? For those who possess the fortunate karma, these very ordinary places such as Rājagṛha appear in that way. Some say that the path involving desire is explained as being in the Heaven of Making Use of Others’ Emanations.
For that very reason, the celestial palace of the tiered mansions on the summit of Mount Meru is the bhaga; it is there. Some say: "The saṃbhogakāya spoke this, and since it abides in the Akaniṣṭha at the peak of the form realm, the bhaga is exclusively the Ghanavyūha buddha-field, which is the domain of the tathāgatas and reaches all immeasurable bases; it is there." As for "abiding," it means abiding in the four modes of conduct in accordance with the dispositions of those to be trained. Thus, from "Thus have I heard" up to "abiding," the six perfections of this king of tantras are excellently taught. This is explained by way of showing the perfection of the compiler of the tantra's introduction. Furthermore, "all tathāgatas" refers to Vairocana and the others. Their body, speech, and mind are the indivisible vajra; these very [three] become the consorts by the power of those to be trained. Their bhaga is the tiered mansion of the Dharma, which accords with the teaching of the Dharma that is the supreme of the supreme; it is there. "Abiding" is as before. Who is it that abides? The Blessed One, as before. With what qualities is he endowed? For that reason, it says "Thus have I," which refers to the four immeasurables. "Heard" means to be endowed with [them]. "At one time" means at a single instant.
Therefore, it is taught that when the compiler instantaneously manifests the Blessed One—who is endowed with the four immeasurables—residing in the bhaga of the consort, he himself, the compiler, is acknowledged as being omniscient in every respect. Now, the second manner of the tantra’s introduction, which delights those beings possessed of desire, will be explained. Regarding that, "Thus" (evam) refers to: "The Teacher, with the thirty-two marks, the principal one, with the body of the eighty minor signs." "By me" (mayā) means with a mind possessed of desire. "Heard" (śrutam) means the teaching. "At one time" (ekasmin samaye) means at a single occasion. "The Blessed One" (bhagavān) is the conventional bodhicitta, like a kunda flower. "Of all the Tathāgatas" (sarvatathāgatānām) refers to the body, speech, and mind of all the Tathāgatas, which are the vajra by way of non-conceptual absorption. Furthermore, by the power of taming through great desire, those very [bodies, speech, and mind] become the consort. Their bhaga is like the letter E; it is the multi-storied palace situated therein. "Residing" (viharati) means that without abandoning the two aspects, he resides in accordance with taming disciples through great desire. Thus: "The Teacher, with the thirty-two marks, the principal one, with the body of the eighty minor signs, resides in the blissful bhaga of the consort, by the name of the seminal fluid. Without that, there is no bliss; without bliss, that does not exist." For it is so stated.
Now, the excellence of the Teacher in the introduction to the tantra is also explained by means of the words: "Thus [I have heard] (evam)," which refers to the dharmakāya; "by me" (mayā), which refers to the saṃbhogakāya; "heard" (śrutam), which refers to the nirmāṇakāya; "at one time" (ekasmin samaye), which refers to the arising of innate joy (sahajānanda); and "the Blessed One" (bhagavān), which refers to the nature of great bliss (mahāsukha) in which the three bodies are inseparable. As it is said: "I am the teacher and my dharma; I am the listener, possessing my own qualities."
The "Vajra Consort of the body, speech, and mind of all the tathāgatas" is as explained previously. Regarding "in her bhaga," it means: "The bhaga of the sublime Vajra Consort is like the form of the letter E; it is the casket of the Buddha-jewels, my temple of bliss." "Abiding" (viharati) means in accordance with the minds of the threefold assembly. These are the fourfold explanations of the introduction to the tantra.
The purpose and so forth of this tantra, which possesses such an introduction, must also be stated. This source text, beginning with "Thus [I have] heard," is the vācaka (the expressive). The entire collection of meanings to be correctly demonstrated by it is the vācya (the expressed). The relationship (sambandha) is the state of cause and effect, because they are mutually dependent. The purpose (prayojana) is the attainment of the culmination of the three bodies, preceded by a thorough realization based upon these.
The emergence of the welfare of others for as long as saṃsāra endures is the ultimate purpose of the purpose here, which is non-abiding nirvāṇa. As it is said:
"The perfection of the welfare of others is explained as the primary fruit of Buddhahood;
Buddhahood itself and so forth are described as the fruit of that purpose."
This concludes the statement of the purpose and so forth. Now, the vajra words of the first chapter shall be extracted:
"Abiding in the body, great wisdom,
Through the abandonment of all conceptualization,
It pervades all things;
Though abiding in the body, the body is not produced."
Regarding this: "Abiding in the body" refers to the Tathāgata’s consolation while still possessing apprehension. "Great wisdom" refers to the Great Vajradhara’s consolation without apprehension. "Through the abandonment of all conceptualization" refers to the manner of non-conceptual absorption (samādhi). "It pervades all things" means it performs the welfare of all beings. "Though abiding in the body" means even while possessing the dharmakāya, saṃbhogakāya, and nirmāṇakāya. "The body is not produced" means it does not arise from any body other than that.
Thus, the yogi who abides in the generation stage and the completion stage and enjoys the happiness of beings through the manner of non-conceptuality abides in the three bodies. Therefore, it is taught that this arises from another body, and is the cause of one's own mind.
Alternatively:
"Abiding in the body" refers to the essence of the form body (rūpakāya), which is the nature of the Great Seal (mahāmudrā). "Great wisdom" refers to the identity of method and insight (prajñā) that is non-referential. "By abandoning all conceptualization" means the nature in which all discursive thoughts without exception have subsided. "Pervading all things" refers to the dharmakāya, the supremely profound nature that pervades all phenomena like space—without beginning or end, and equalizing the unequal. "Though abiding in the body" means that although it has the form of a body, "the body is not produced" means that this body is not known by the body. This is what is taught: although the dharmakāya, which is the identity of both the form body and the dharmakāya, is the supreme aspect of the three bodies, it does not arise as a physical entity.
"Blazing like a corpse, the five Tathāgatas are incinerated; Locanā and the others are incinerated, and the moon descends from the syllable Haṃ." Regarding this: "corpse" (śmaśāna) refers to that which is not to be touched, having the form of the syllable Oṃ, the nature of the Perfection of Insight (prajñāpāramitā), which cannot be touched by any conceptualization. Furthermore, it abides in the form of blazing, spreading, heating, thickening into smoke, and clarity. "At the navel" refers to the center of the sixty-four-petaled lotus of the emanation wheel (nirmāṇacakra). "By the blazing" means by fanning and kindling with the blaze.
It proceeds through the path of the avadhūtī channel like the flame of a lamp. Regarding the phrase "having burned the five Tathāgatas": this refers to the thorough burning of the syllable HŪṂ at the center of the eight-petaled dharma wheel (dharmacakra) located in the heart, as well as the four seed-syllables residing on its four petals. Regarding the phrase "having burned Locanā and the others": this refers to the thorough burning of the four seed-syllables residing on the four intermediate petals of that very wheel. Thus, by burning the conceptualizations of the five Buddhas—who are the nature of the five aggregates and four elements—and the four goddesses, one enters into the state of non-appearance.
Then, arising again without interruption and with signs, one proceeds to the enjoyment wheel (saṃbhogacakra) and abides in the form of the saṃbhogakāya. Following that, having proceeded to the abode of great bliss, one thinks, "I have burned all conceptualizations without exception." By being untainted by any inverted conceptualizations, the thirty-two lunar drops (bindu) of the nature of the powers, fearlessnesses, and unshared qualities descend from there and flow into the emanation wheel (nirmāṇacakra). Therefore, it is said: "The HAṂ is burned and the moon descends." In this context, "burning the HAṂ" means to burn it; otherwise, the basis for the descent of bodhicitta would not occur. Regarding the pith instruction for this: a yogi abiding in the generation stage should visualize a wind maṇḍala from the soles of the feet up to the secret place.
Then, the secret place together with its surroundings is made into a triangular fire maṇḍala. That [fire] then proceeds through the path of the avadhūtī channel and completely incinerates the eight-petaled lotus of the heart dharma-cakra, whereby one enters the wisdom of non-appearance. Then, once again, emerging from that very path in the form of light rays, it reaches the throat and abides as the saṃbhogakāya in the enjoyment-cakra. Then, again discarding the saṃbhogakāya, it emerges from that same path in the form of light rays and goes to the great bliss-cakra at the crown of the head. By touching the white syllable haṃ which abides facing downward, it is made warm; then, in the manner of dissolving back down, it descends. Then, from the haṃ, a lunar stream like a drop of semen flows, passing through the locations of the cakras. Having churned the dharma-cakra as well, it goes to the emanation-cakra, and is then propelled upward again to the limit of the original location. Then, by the sequence of descending once more, it continues until it becomes manifest. Thereafter, one enters into non-appearance. To clarify this very point, the eighth chapter of the first section [of the Hevajra Tantra] states: "For one who does not know the Hevajra, [one should] look at the syllable aṃ, which is stable and possesses five-colored light rays, located at the tip of the sixty-four-petaled emanation-cakra. Then, the wind arising from the wind maṇḍala causes the fire maṇḍala to blaze."
From the syllable Aṃ, light like the tip of a lamp flame emerges. As it is said: "Like the flow of a river, or the connection of a lamp’s light, because of the fruitlessness of weariness, one should always abide in the application of that very reality, day and night." Likewise, from the fourth chapter of the Hevajra Tantra (Dvikalpa):
"Abiding in the maṇḍala of the navel, the very nature of the first vowel, the wise and learned should examine that. Here, she is the Bhagavatī Prajñā. Through the application of the completion stage, she is neither long nor short, neither square nor round. She is neither taste nor smell; by means of the coemergent joy, the yogi should generate her and enjoy her bliss. The accomplishment of the Mahāmudrā, the giver of bliss, arises together with that. Form, sound, and likewise smell, taste, and touch—here, one should enjoy them as the insight that is the nature of the dharmadhātu. That is the reality of coemergent joy; here, it is the excellent yoga of great bliss. Here, it is the maṇḍala-cakra and the very nature of the five wisdoms: the mirror-like wisdom, the wisdom of equality, the perfectly pure discerning wisdom, and here the wisdom of all-accomplishing action. It is the utterly pure dharmadhātu; here, it is taught as the Lord of the Maṇḍala. Here, she is the Nairātmyā Yoginī, the very essence of the dharmadhātu." Thus it is said.
In this context, the two types of yoga are also branches of this [practice], namely: the branch of extensive elaboration and the branch of concise summary. Regarding the branch of extensive elaboration, the venerable Kṛṣṇācārya has clearly and thoroughly established it in the Four Stages. Here, the branch of concise summary is described:
Four cakras abide within the body:
The nirmāṇa, dharma, saṃbhoga, and
The mahāsukha [cakras].
Regarding those, the nirmāṇa and saṃbhoga
Are of the nature of insight (prajñā), oriented upward,
And the navel is beautifully adorned by the sun.
One should know that these two have sixty-four and
Two times eight petals. In their centers are AṂ and OṂ,
With light rays streaming upward.
Likewise, the dharma and mahāsukha
Are of the nature of method (upāya), possessing a downward gaze.
These are adorned by the moon at the navel;
In the center of the moon are HŪṂ and HAṂ.
These two are beautified by eight and thirty-two petals.
Then, one should contemplate the four insights
Abiding in the [stages of] leaping, touching,
Hanging, and the blazing of the supreme abiding, and dissolution.
By this very sequence, when the mind becomes stable,
One should enter into the non-apparent. This is the pith instruction.
Likewise, at the navel is a red lotus
With four fully expanded petals.
At the upward-facing center is the sun,
The insight-syllable AṂ in the form of a woman.
On its other petals are the fourteen vowels,
In the lower, upper, and intermediate directions.
By the blazing of those objects of meditation,
Like the fibers of a lotus root,
The yogi who contemplates
The extremely subtle lines
Drawn without interruption by the mind,
Will, in a few days,
Manifest [the goal] without error.
This is also a summary of the branches.
One should understand that such elaborate completion stages are solely for the purpose of entering the unelaborate completion stage.
This concludes the extraction of the vajra words of the first chapter.
Now, one should enter the vajra words of the fifth chapter:
"In this [path], the yogi should always worship the mother, sister, and so forth."
Regarding "in this": it refers to this path of the unsurpassed secret [tantra] involving desire.
"Mother" refers to the action mudrā who has been blessed as the consort of insight.
Regarding "sister and so forth": "sister" refers to a woman of similar age who has been blessed as the action mudrā.
"and so forth" is used to include the daughter, the niece, and others.
These also refer to those blessed as mudrās who are younger than oneself and so on, but not in a literal sense. To dispel any confusion regarding what is taught in the tantras, the Blessed One stated in some Mahāyoga tantras:
"Mother, daughter, sister, and so forth—
One engages with those who should not be engaged,"
and so on, as taught extensively.
Therefore, the fifth chapter of the Two-Part Tantra states:
"Mother, daughter, sister,
Niece, maternal aunt, cousin,
Mother-in-law, and one's own paternal aunt—
These are renowned as the eight consorts.
By kissing and embracing them closely,
The yogi should perform the offering."
This refers to the eight consorts blessed as Gaurī, Caurī, Vetālī, and so forth. Likewise, the seventh chapter of the Two-Part Tantra states:
"If one performs the great offering of the gaṇacakra
With a mother, sister, niece, or mother-in-law,
One will attain the accomplishments."
All such passages should be understood as previously explained and not to be taken literally. "Possessing yoga" means abiding in the culmination of the absorption of method and wisdom, which is the blessing of the vajra and lotus. "Always offering" means satisfying [the consort] with the bliss of meditative union until the state free from conceptual elaboration is attained.
The summarized meaning here is as follows: one should take the women indicated by the symbols of "mother" and so forth according to their age and so on, and having thoroughly purified them and purified oneself, one should satisfy the deities of the maṇḍala—the nature of the aggregates, elements, and sense bases of one's own body—through the bliss of meditative union with her. Then, by the unsurpassed offering of the mind entering the interior of the vajra-jewel, one should bring about delight.
When one is well-established in the unsurpassed offering, one should not undertake the offering of the bliss of meditative attainment (samāpatti); rather, one should abide in the unsurpassed offering alone. Thus it is said:
"Having abandoned and cast aside women,
One should cultivate the wisdom-mudrā (jñānamudrā).
Once wisdom is accomplished,
Then through the great mudrā (mahāmudrā), awakening is attained."
Furthermore, it is said:
"By means of this secret meditative attainment,
One should not look toward external union."
Therefore, for those who are unable to enter into union with the great mudrā, the union with the action-mudrā (karmamudrā) and the wisdom-mudrā is taught; it is not for those who are able to enter union with the great mudrā. For this reason, the teaching on the great mudrā in the eighth chapter of the Hevajra Tantra—beginning with "neither too tall nor too short"—is taught solely as a means to entice the inferior by using the example of emptiness, which is explained through great compassion. If it were not so, what would be the use of the completion stage (niṣpannakrama) that is free from conceptual elaboration?
Regarding the passage:
"The bliss obtained from the father,
That very bliss one experiences oneself.
That by which even death is bliss—
That bliss is called meditative concentration (dhyāna)."
The "father" refers to the aspect of mind-only, which is called "father." The bliss obtained from that father is the mere bliss characterized by benefiting all sentient beings. "That bliss one experiences oneself" means that one's own self is the unsurpassed emptiness.
The essence of compassion is to be realized as having been fully awakened from the very beginning. If one asks what that bliss is like, it is for that reason that it is said: "By which even death is bliss." Death by which bliss refers to the cessation of the life-wind through the exertion of body, speech, and mind. What happens by that? It is stated: "That bliss of mine," which is the nature of unsurpassed, perfectly complete awakening. "Concentration" is so called because it is non-conceptual and one-pointed. "Is called" means that it is explained as being conventional. This is what is taught: by realizing all phenomena as mind-only, one first generates great love for those who lack that realization; entering into the non-apparent is taught as the nature of death, the severing of the ordinary life-force, through which one attains perfect awakening. It does not remain as the conventional name "concentration." Furthermore, "father" refers to the mind whose identity is insight and primordial wisdom. "Just as" refers to the manner in which the collection [of conditions] occurs. "Bliss" is the nature of the bliss of the three realms. "Attainment" means to find. "That bliss is experienced by oneself" means that this unsurpassed bliss, the nature of the Tathāgata, is to be accomplished through mere meditation without depending on the action mudrā. "By which bliss" means it arises by its own nature. "Death" refers to the contaminated aggregates and—
The elements and sense bases are thoroughly brought to death because they are utterly unborn. As for the statement, "Bliss is called concentration," it arises from the supreme concentration. That very [bliss] is the nature of the Great Bliss of Vajradhara. The term "called" means that the gurus declare that it arises and is born from one's own mind alone.
In this way, the method for yogins to attain the realization of the indivisible Great Bliss for all beings—whether noble or ignoble—arising from the source of bliss that is the mind whose essence is insight and wisdom, is through one's own mind alone. The cessation of contaminated phenomena, which are the natural arising of bliss, is attained through training in the supreme concentration; this is what the sublime gurus have taught. This is the pith instruction here. Therefore, the tenth chapter of the first section states: "Free from the cause of the mudrā." For those individuals who possess the feet of insight and compassion, the secret [empowerment] of insight-wisdom and the fourth [empowerment] are not required at the outset, nor is it necessary later to rely on any mudrā other than the Mahāmudrā that is free from conceptual elaboration.
Thus, they are untouched by the faults of desire, and because they abide in the method that liberates through desire, they have also attained mastery in receiving and bestowing the pith instructions on the secret and insight-wisdom abodes. How is that so?
If one asks: "Is it not the case that the Vajradhara has said: 'If one holds the pith instructions and bestows them while being devoid of empowerment, and thus gains mastery over the gift, then the true empowerment has been bestowed and suchness is shown.' Otherwise, there will be no accomplishments and no awakening"? That is not so. For example, it is not that those who have not experienced the sensation of pain when their eyes are opened with a medicinal probe lack the knowledge of the probe or the power to apply it; this case is just like that.
If one argues: "That is not so, for here the meaning is to point out the object of experience," that is also not so. For it is said: "The innate joy is inexpressible and cannot be found elsewhere," and likewise: "Like the supreme joy of a young maiden, an inexpressible bliss arises." Thus, one does not describe to the disciple the experience exactly as it was personally experienced.
Furthermore, if one were to describe the object of experience, would one describe the experience of the bliss arising from the two organs, or the realization of the wisdom free from conceptual elaboration? The first is not it, because that does not depend on the guru and arises for everyone, even those free from desire. According to the second position, it would follow that it could be accomplished by anyone, even those who do not depend on attaining that [empowerment] and who lack the aspects of the Perfections. Therefore, the statement: "When the true empowerment is bestowed," and so forth, is not a refutation at all.
This is because the intention of the vidyā-empowerment and all objects are not grasped. Nevertheless, this is not logical. If one were to argue: "The vidyā-empowerment is the purity of the Body, whereas the secret and insight-wisdom empowerments are the purity of Speech and Mind; therefore, whoever receives the vidyā-empowerment possesses only the purity of the Body, but not the purity of Mind and Speech," then although that may be so, this is merely a position based on the thoughts of an individual who is in a state of supreme delusion, and it is not a definitive certainty. If it were not so, the vidyā-empowerment would be completely undermined. This is because it is taught that through the water, crown, vajra, bell, and name empowerments, one respectively accomplishes the mirror-like, the equality, the discerning, the all-accomplishing, and the utterly pure dharmadhātu-wisdoms. Furthermore, if the five wisdoms were not ultimately pure, yet the Speech and Mind were impure, who would ever apply themselves to this teaching? Therefore, whoever holds the vidyā-empowerment is necessarily empowered in all three aspects. If one then asks: "In that case, these [other empowerments] would not be taught and would be purposeless," we do not apply a refutation in all cases. For example, in some instances, showing an empty fist is a more effective method than showing a pure pearl necklace. This concludes the extraction of the vajra words of the fifth chapter. Now, one should proceed to the extraction of the vajra words of the sixth chapter: "At the foot of a solitary tree or in a charnel ground..."
"Meditation is taught to be virtuous; likewise, in a mother's house at night, or else in a secluded borderland."
Regarding the phrase "having attained a slight degree of warmth, one should engage in whatever is desired": "a single tree" refers to the body itself, which possesses many branches such as the hands and so forth. "Cemetery" refers to one's own body; as it is said in this very text: "That which is endowed with breath is explicitly called a cemetery." The "seventh element" refers to the mātṛ (mother), and the gathering of these is the "mother's house." Therefore, that too is one's own body. "Night" is the time when desire and so forth are dormant. "Secluded" means that conceptual thoughts do not circulate. "Borderland" refers to the center of the lotus.
"Meditation is taught to be virtuous" means that meditating on the completion stage through union with a wisdom consort who is like one's own body is praised. This is what is being shown: having become free from the ordinary desire of one's own body and free from negative conceptualizations, one should place the vajra in the center of the consort's lotus and meditate according to the oral instructions.
When a yogi, through exertion, attains a special capacity and a power that is not harmed by obstacles, that is called "warmth." Since that is not yet fully perfected, it is said "having attained a slight degree." Those who have thus attained warmth do not necessarily have to engage in the conduct; rather, because it depends on one's own inclination, it is said "one should engage in whatever is desired."
These [points] are easy to understand if explained literally. Regarding the statement: "One should always drink compassion; for the sake of the welfare of all sentient beings, the yogi who delights in the drink of yoga is not intoxicated by other drinks," the word "always" means at all times. "Compassion" means the desire to eliminate the suffering of all sentient beings. "Should drink" means that by becoming the Sambhogakāya and Nirmāṇakāya, one teaches the Dharma to the entire world and leads them into the city of non-abiding nirvāṇa. For that very reason, it is said: "For the sake of the welfare of all sentient beings." "Yoga" is this very wisdom of the non-duality of method and insight; because it is what the holy ones desire and strive for, it is the "drink." The yogi who delights in drinking that will attain the Dharmakāya; this is the side of what is to be adopted. To show the other side, it is said: "One is not intoxicated by other drinks." This means that one is not intoxicated by anything other than the nectar drink of emptiness and compassion, and thus will not attain the Dharmakāya. As it has been said: "If one becomes delighted in the accomplishment of a physical form with the major and minor marks, this is not the exertion of diligence. Rather, one should become delighted in accomplishing the clear realization of the Dharma that functions spontaneously, such as the unshared qualities of a Buddha." Alternatively:
"Always to be drunk with compassion" means that at all times, preceded by great compassion, one should bless beer and the like into the water of nectar and drink them, or rather, enjoy them, while maintaining the divine pride of oneself as the deity. "The continuum for the benefit of all sentient beings" means that whatever body and speech the yogi possesses, all of those should be employed solely for the purpose of leading sentient beings into the supreme vehicle. "Yoga" refers to the absorption of method and insight. "Delighting in drinking that" means to maintain that mental engagement constantly and without interruption. "Yogi" refers to one who knows the entire manner of the samaya and absorption without exception. "By others who do not drink" refers to those beings who lack faith, who violate the samaya of guarding their conduct and so forth, and who have strayed far from the manner of method and insight. "Causing intoxication" means that preceded by distraction, it intoxicates the body, speech, and mind, becoming like a state of unconsciousness. As it is said:
"In order to generate the sense of self,
So that wisdom does not become unconscious,
With a mind of sublime joy,
One should practice even a small amount."
This concludes the extraction of the vajra words of the sixth chapter. Now, one should enter into the extraction of the vajra words of the tenth chapter. "The object of meditation of supreme joy" refers to the supporting maṇḍala endowed with qualities such as being square and so forth.
The phrase "that is non-existent" should be applied [to each]. "There is also no meditator" means that the deities arranged as the nine deities and so forth—the supported maṇḍala—are non-existent. "No body, no object, and no subject" means that the five [goddesses] such as Vajrī, who are the nature of the aggregates of form and so forth; the six [goddesses] such as Gaurī, who are the nature of form and so forth; and the six [goddesses] such as Mohavajrī, who are the nature of the eye and so forth, are non-existent. "No flesh, no blood, no excrement or urine" means that the four [goddesses] guarding the intermediate directions, such as Dhūpā, are non-existent. "No lamentation and no delusion" and "no bathing or purification" means that Locanā, Māmakī, Pāṇḍaravāsinī, and Tārā are non-existent. "No attachment, no aversion, no delusion, no envy, no slander, and no pride" means that the six families—the cakravartins Akṣobhya, Māyājāla, Vajrasūrya, Padmanarteśvara, Vajravega, and the Primordial Supreme—are non-existent. "Meditation and the meditator, and so forth" refers to the path and that which depends upon it; "non-existent" should be applied [to these]. "Enemies and friends" refers to the afflictions, which are the nature of what is to be destroyed, and the qualities of a buddha, which are what is to be adopted; these too should be understood as "non-existent." "The waveless is explained as the coemergent, free from variety."
Regarding this, the conceptualizations that are the nature of the elements, stirred by the winds of conditions upon the river of objects, are the waves. That in which these are severed is explained as the illustrative coemergent (sahaja), which is free from conceptual proliferation (prapañca). For that very reason, it is said: "This is the pacification in which various conceptualizations have subsided, like the flame of a lamp in a windless place; it is selfless because wisdom is free from the cognition of self and other; and for that very reason, it is free from diversity."
One should desire such a coemergent state, but one should not be attached to the pleasure born of the two organs, which is the coemergent of the example and is common to all childish beings. This concludes the extraction of the vajra words from the tenth chapter of the first Kalpa.
Now, one should proceed to the extraction of the vajra words from the second Kalpa, where it is said: "In one's own house at night, one should think, 'I am the Siddha.'" One's own house is the five aggregates accompanied by craving, because one takes up the five aggregates through one's own conceptualization. "At night" refers to the sleep of the city of the senses, which is the non-engagement with objects. "One should think, 'I am the Siddha'" means one should think, "I am the glorious Heruka and so forth, the accomplished being, liberated from ordinary conceptualization." As it is also said: "In order to destroy the ordinary form, one should maintain the divine pride of oneself as the deity. In order to destroy even that pride, one should meditate on the non-referential."
"When the mind abides in equanimity, at that time it is certain to be suchness." Thus it is said. Regarding the manner of grasping at a self: "A yogi who is a beginner should train in the nirmāṇakāya. Once the nirmāṇakāya has become stable, one should meditate on the stable saṃbhogakāya. When the nirmāṇakāya is clear and the saṃbhogakāya is merely clear, this non-apprehension of the dharmakāya is what is briefly stated." This concludes the extraction of the vajra words from the second chapter.
Now, one should engage in the extraction of the vajra words from the fourth chapter: "The bliss of engagement is the mahāmudrā; the vajra sense bases are the method." Here, "engagement" refers to the vajra. Its "bliss" is the wisdom of bliss that has entered within the jewel. Because it seals all phenomena as a single identity, it is the mahāmudrā. The "vajra" is the wisdom of non-apprehension; because it serves as the gateway for the arising of the maṇḍala circle, it is the "sense base" (āyatana). "Is the method" means it approaches the supreme wisdom.
Alternatively, "engagement" is the vajra. Its "bliss" is the sublime bliss, the primordial state free from extremes. The nature of that wisdom is the mahāmudrā. The form of the syllable Aṃ is the consort, Prajñā. The "vajra" is the indivisible. "Birth" is consciousness; "expansion" (āyatana) refers to the stages of melting, enjoyment, and mastery.
Regarding the phrase "it is the method," this refers to leading [the practitioner] to the sacred sites, near-sites, and so forth. As for the statement, "Becoming extremely terrified, trembling, and fainting, they fell to the ground," this is because they recognize that this Dharma which establishes the suchness of ordinary beings and the suchness of the unsurpassed, perfectly awakened Buddha as an inseparable unity is a marvelous thing; thus it is said, "becoming extremely terrified."
"Becoming terrified" means that because the Mahāmudrā—the nature of non-abiding nirvāṇa for as long as saṃsāra lasts—is inexpressible and difficult to realize, it is supremely profound; therefore, those with inferior faith are unable to enter it. "Trembling" means that upon hearing the Dharma called Hevajra—the unsurpassed method that is effortless and swift, and which completely transcends the entire world—they obtain signs such as trembling.
"Fainting" means that through the mode of the absorption of non-conceptual great bliss, in which all phenomena are inseparable, all minds and mental factors are rendered utterly unborn. "Falling to the ground" means that upon hearing the Dharma of suchness, which severs the aggregates and so forth along with their habitual tendencies, the inferior ones are struck with fear and their entire bodies collapse to the ground. This concludes the extraction of the vajra words of the fourth chapter.
Now, one should proceed to the extraction of the vajra words of the eleventh chapter. Regarding the phrase, "This wisdom is exceedingly subtle":
Because its essence is free from the nature of inanimate matter and is the nature of constant experience, wisdom (jñāna) is present here. "Extremely subtle" means that even the coarsest of intellects is unable to realize it, let alone that which is not to be experienced as an object. "Vajra" is the mind. Because its nature is non-conceptual, it is explained as the "heart mantra" (hṛdaya). Since its nature is intrinsically pure, that very mind is said to be "like space," being exactly like the sky at midday in autumn. Because it is free from the dust of afflictions (kleśa) such as desire and so forth, it is "utterly peaceful." Because it bestows the liberation of non-abiding nirvāṇa, it is "the giver of freedom." Because all obscurations are thoroughly pacified, it is "utterly peaceful." Since the Guru of Gurus is designated by the name "self-arisen wisdom" and serves as the means for realization, it is said: "You yourself shall become your own father."
This is what is taught: at the occasion of the fourth empowerment, one should directly manifest that wisdom in which all conceptual constructions have subsided, through the guru’s quintessential instructions and the power of one’s own merit. This should be understood as having two aspects, distinguished by whether it is the direct manifestation of authentic wisdom or the direct manifestation of the wisdom of the example. Otherwise, the wisdom of the example alone would be purposeless, and the partial arising of the wisdom of the actual object would be impossible, because the example must necessarily precede it.
Therefore, the wisdom of the example is inferior, whereas the wisdom of the exemplified is exclusively supreme. Consequently, those who are able to give rise to the wisdom of the exemplified from the very beginning without relying on the example do not rely on the wisdom of the example; whereas those who cannot enter the exemplified without relying on the wisdom of the example rely on both. In this context, a practitioner of mantra who is strictly celibate must not experience the wisdom of the example, for by doing so, they would fall into the lower realms along with their root guru. Those who think, "I shall experience this, but others shall not," must not violate their initial vows, but should rather relinquish them properly. This concludes the extraction of the vajra words from the eleventh chapter.
Many individuals of noble intellect who have investigated this glorious king of tantras have composed numerous very clear commentaries, having devoted themselves to many arrangements of the meaning. I have here condensed the essential points of those works; there is nothing here that has not already been said before. Nevertheless, by whatever stainless merit is born from this, may I be dedicated to the welfare of all beings in every way.
The Vajrapadoddharaṇa, a commentary on the difficult points of the glorious Hevajra, an explanation of the inner meaning composed by the great master Kāmadhenupa, is complete. It was translated, edited, and finalized by the Indian abbot Vinayadeva and the translator-monk Chökyi Sherab.
In the language of India: Śrīhevajranāmatantrārthasaṃgraha. In the language of Tibet: Dpal dgyes pa'i rdo rje zhes bya ba'i rgyud kyi don bsdus pa (The Condensed Meaning of the Tantra Known as the Glorious Hevajra). Homage to the glorious Vajrasattva!
Having paid homage to the Great Bliss, in which the flavor of great primordial wisdom is perfected, I shall write down the meaning of the Hevajra Tantra to the best of my ability.
The Buddha, the Blessed One, generated the mind of awakening and accumulated the collections by means of the factors of awakening, the perfections, and so forth. Beginning from the generation stage, he brought the conventional truth to completion up to the seventh bhūmi. From the eighth bhūmi to the tenth, he purified the three appearances and attained the tenth bhūmi. Through the stage of union, the ultimate truth was spontaneously accomplished on the bhūmi of Samantabhadra.
Descending from Tuṣita to Jambudvīpa, he established a nirmāṇakāya in the human world through asceticism. His mental body, the absorption body, departed for Akaniṣṭha. Having attained manifest awakening, he became a perfectly enlightened Buddha through the way of Secret Mantra. In the abode of Mahābrahmā, the palace of Vaśavartin, on the summit of Mount Meru, and elsewhere, he subdued the gods.
Then, descending to the human world and attaining manifest enlightenment at the Vajra Seat, he taught many methods for subduing gods, humans, and others. To summarize, however, there are three types.
For those who, due to their base views and feeble conduct, are utterly destitute of the qualities of purification and so forth, and who have sought awakening for a long time, the Dharma of freedom from desire is taught through the mere realization of the four truths of the noble ones and the selflessness of the person.
For certain disciples who are arrogant due to the view of a self, pride, desire, and so forth, the profound and vast teachings on the two types of selflessness, the eight collections of consciousness, the immeasurables, and the grounds and perfections are taught through the gateway of great compassion and insight.
For certain disciples who are terrified by the abandonment of asceticism and the objects of desire, who have superior devotion to the profound, who have become vessels for the suchness of the Dharma, and whose mental continuums are moistened by great compassion, [the Buddha] manifests as a universal monarch or the like and teaches the manner of practicing the Dharma of desire, thereby teaching the conduct of Secret Mantra.
In that regard, for those beings who, through the power of habituation in other births, delight in secluded forests but are unable to settle the mind in meditative equipoise without the activities of bathing, drawing maṇḍalas, asceticism, offerings, fire rituals, and recitation, and who have little capacity for meditating on suchness and delight in conduct involving signs—for them, the Kriyā Tantras, such as the Vajroṣṇīṣa Tantra and the Vidyottama Tantra, which primarily teach those general activities, are taught.
The Siddhitantra and other such scriptures were taught. For those who are devoted to the specific distinctions of the Kriyā [tantras], yet also delight in the internal nature of the practice of the vast conduct of method and insight without abandoning it, the Ubhayatantra—which accords with both the Kriyā and Yoga aspects—was taught, such as the Vajrapāṇyabhiṣeka and the Mahāvairocanābhisambodhi.
For certain disciples who possess a mind that delights in the unmediated suchness (tathatā), who are exceptionally devoted to yoga, and who, having no interest in external requisites, desire to purify the continuum through meditative absorption (samādhi), the Yogatantra was taught. These include the Śrīparamādya, the Āryatattvasaṃgraha, the Sarvakalpasamuccaya, and others, which teach the branches of yoga as the primary focus while having few branches of kriyā.
For certain disciples who are by nature of sharp faculties, whose sole aspiration is the meditation on suchness, who possess the power of prior habituation, who do not engage in the perception of all things as distinct, whose minds are thoroughly trained in the Great Vehicle (Mahāyāna), and who are great beings with profound faith in the conduct of the non-duality of insight and method—for them, the Anuttarayogatantra was taught. This primarily emphasizes the yoga of suchness, entering by way of non-duality, and includes both the elaborate (prapañca) and the unelaborate (niṣprapañca) modes.
The Yoga of the Great Conduct of Utterly Non-elaboration: the Sarvabuddhasamayoga-ḍākinījālasamvara-nāma-tantra, the Amoghasiddhi-vinaya-nāma-mahāyoga-tantra, the Śrī-guhyasamāja-nāma-mahāyoga-tantra, the Abhidhānottara-nāma-mahāyoga-tantra, and so forth, were taught. Among the countless liberations of Secret Mantra thus taught, the Śrī-guhyasamāja and other tantras of method, as well as the Candraguhyatilaka-tantra, the Vajrapañjara-tantra, and others of wisdom, are extremely concealed. The Teacher did not reveal them to everyone at all times; rather, he taught them as being strictly secret, revealing them only as the domain of those possessing great insight, and teaching the hidden meaning of the secret. Why was it that even when the Great Sage Kāśyapa attained manifest, perfect buddhahood, he did not teach or reveal them? Likewise, when Vipaśyin, Śikhin, and others attained manifest, perfect buddhahood, they did not teach the liberations of Secret Mantra. Even when the Great Sage Dīpaṃkara attained manifest, perfect buddhahood, he did not teach the secret tantras. It was only when the Sugata Śākyamuni approached the final five-hundred-year period that he [taught them].
In order to establish those among the classes of beings—gods, humans, and so forth—who possess the karmic continuity and fortune, in the great siddhis with little hardship over seven births and so on, he manifested his body in the form realm as a Buddha himself, as the King of Brahmā, and so forth, to exhort them. In the desire realm, in order to subdue Maheśvara and others, as well as the asuras, Māras, and so forth, he manifested the great body of Śrī Heruka, endowed with the nine modes of dance and so on, and subdued them. To most of the gods, nāgas, and others of the desire realm, he manifested the bodies of Śrī Vajrapāṇi, Samantabhadra, Mañjuśrī, Vajragarbha, and so forth, and established them in awakening through the liberation of Secret Mantra. Furthermore, in Jambudvīpa and other places, for the sake of subduing humans, he manifested the body of a Buddha himself and the attire of a universal monarch (cakravartin). To subdue the non-Buddhists, he manifested the attire of non-Buddhist teachers, such as those with five faces and five topknots, those with five tufts of hair, and the naked ones clad in ashes, and subdued them. Likewise, he manifested in the forms appropriate to subdue each of the six classes of beings and established them in awakening. This tantra is more secret than the secret; it is taught as the very last of all tantras. The purpose of stating the title of this Śrī Hevajra Tantra at the beginning is so that the listeners will not turn away; therefore, the title is stated first.
Furthermore, at the outset, it is taught as possessing the four branches of the purpose and connection: the subject matter, the purpose, the connection, and the ultimate purpose. Regarding these, the subject matter is taught by the passage from "Thus have I heard at one time" up to "You are the father, the self, the one who bestows the peace of liberation free from faults." The purpose is that, according to this very source text, one enters the maṇḍala, receives empowerment, and is granted the samaya; then, having obtained the pith instructions, one achieves accomplishment through the maṇḍala, homa, offerings, recitation, and one-pointed absorption. The ultimate purpose is that, from that, one attains the siddhi of Mahāmudrā and, in the manner of the twelve examples of illusion, acts for the benefit of beings for as long as saṃsāra is not emptied. The connection is that entering the maṇḍala and receiving the samaya and so forth are the cause, while attaining the siddhi of Mahāmudrā is the result; because these two are connected in the manner of cause and result, it is the connection. It is said that the first examination of this [tantra] consists of thirty-two [chapters], and from among those, this [text] is the second examination extracted separately by the ācārya. Some say that the first examination, called the Vajrapañjara Tantra, is the first cause of this [tantra], and that of the two divisions here, the first is the Uttaratantra and the second is the Uttarottaratantra, because it is not arbitrary.
This is a brief summary of the explanation of the meaning of the words from the commentary composed by the master Vajracandra. Regarding the phrase, "Thus have I heard at one time": the compiler, Vajrapāṇi, is saying that he did not merely hear this from the Teacher through a lineage of transmission; rather, the meaning is that he heard this tantra directly at one time. Some maintain that the compiler is Vajragarbha, and that while the Blessed One was residing in the palace of Vaśitā or on the summit of Mount Meru and so forth, he taught various other tantras, but at one time, while the Blessed One, the glorious Heruka, was residing in the bhaga of the consort, he heard this tantra directly. Regarding the phrase "the Blessed One, the Tathāgata": one who possesses qualities such as Īśvara and so forth is called the "Blessed One" (Bhagavān). The meaning is that he who possesses such qualities, residing in the bhaga of the consort, explained this tantra. Alternatively, "thus" (evam) refers to the fact that all Buddhas and Bodhisattvas teach the Dharma as a single reality and not as something diverse; therefore, it is said that the Blessed One himself heard it "thus." Furthermore, "thus" (evam) is E-Vaṃ. The syllable E is drawn as the nature of insight (prajñā), and the syllable Vaṃ is drawn as the nature of method (upāya). In actuality, E is the Consort and Vaṃ is the Method. Inwardly, it is the bodhicitta; from such a bodhicitta...
"Realize that all tantras and so forth arise," it is said; this refers to the phrase, "At one time, I realized it in this way." Alternatively, "In this way, I" refers to e-vaṃ-mā-yā. E is joined with "this" ('di); vaṃ is joined with "speech" (skad); mā is joined with "I" (bdag); and yā is joined with "by" (gis). Furthermore, these are connected to the four mudrās: Buddhalocanā is the action mudrā (karmamudrā), joined with e, which is connected to "this." Māmakī is the dharma mudrā (dharmamudrā), joined with vaṃ and "speech." Pāṇḍaravāsinī is the great mudrā (mahāmudrā), joined with mā and "I." Tārā is the commitment mudrā (samayamudrā), joined with yā and "by." Thus, it is said, "At one time, when one knows or realizes [them] as possessing the four mudrās."
Alternatively, e-vaṃ leads to the revelation of all gateways of the Dharma. As it says in the Uncommon Secret Mahāyoga Tantra: "E is insight itself; vaṃ is the lord of supreme joy. The indestructible drop (bindu) is that very reality; from it, the syllables themselves are born. Whoever knows the syllables of the dharma mudrā knows that very reality. Such a person will turn the wheel of Dharma for all sentient beings." Furthermore: "The two syllables E-vaṃ are like an illusion; the Omniscient One dwells within them. Since they are the beginning of the teaching of the sublime Dharma, E-vaṃ is therefore explained first." Because all phenomena arise from e-vaṃ, it is stated as "in this way" (evam).
If it is argued that the compiler is one who teaches the connection between words and their meaning, then what is the purpose of mentioning "knowledge" and "realization" alongside "hearing"? In response, it is said that the Tathāgata spoke this by way of intentional meaning (saṃdhyābhāṣa); it was not spoken without intention. This is explained as being non-literal. In this way, the non-duality of insight (prajñā) and method (upāya) is "knowledge." The ultimate state arising from that—neither attachment nor separation, and not even perceived as a middle—is called "at one time."
Regarding the term "Blessed One" (bhagavān), this very text states: "The one who is perfectly complete in sovereignty and so forth, explained as the six qualities; the Buddha, endowed with glorious wealth, is thoroughly explained as the 'Blessed One' (bhagavān)." Thus, he is called "endowed" (bhaga). Furthermore, because he has conquered the Māras, such as the afflictions (kleśa), he is called the "Blessed One" (bhagavān).
Regarding the phrase "the Vajra Body, Speech, and Mind of all Tathāgatas," it means that the five Tathāgatas reside in the bhaga of the consort Māmakī and the others. Some interpret this as the Blessed One Hevajra himself residing in the bhaga of the consort.
As for the phrase "in this way," Vajragarbha made this request, saying: "What is the heart mantra (hṛdaya) of the body, speech, and mind of all Tathāgatas?" The Blessed One replied: "Excellent, excellent, that you have requested the secret, more secret than the secret, the heart mantra of the body, speech, and mind of all Tathāgatas." Thus he spoke.
These are the words of praise: "The Great Vajra, the Vajra Essence, the Great Bodhisattva" is a praise to the requester, the Bodhisattva Vajragarbha. Regarding "Vajrasattva, Mahāsattva, Mahāsamayasattva, the Joyful Essence": from the Hevajra, four Herukas arise. "Vajrasattva" is Vairocana, the nature of the Body, appearing in actuality with one head and two arms. "Mahāsattva" is Amitābha, the nature of Speech, and thus has four arms. "Mahāsamayasattva" is the nature of the Mind, which is Vajrasattva, with three heads and six arms. "The Joyful Essence" is Hevajra himself, with eight heads and sixteen arms. This is the meaning of the instruction: "Listen as I explain such a meaning."
Regarding "Because it is indivisible, it is explained as 'Vajra'": this refers to that which cannot be destroyed or torn apart, or the indivisibility of Body, Speech, and Mind, or the possession of the five wisdoms. Regarding "The Sattva is the three existences as one": "Sattva" is Vajrasattva. "The three existences" are the three realms. Thus, knowing the three realms themselves to be the nature of Body, Speech, and Mind, "oneness" is the knowledge that their essence is without inherent existence. Regarding "Through the application of this insight": this means to apply such insight to the dharmatā. That very [insight] is applied to Vajrasattva, and is applied to the aforementioned nature of the Body with one face and two arms.
Regarding the phrase, "The flavor of great primordial wisdom is perfected": because the mirror-like primordial wisdom and the others are spontaneously present, it is described as "the flavor being perfected." Alternatively, it refers to the flavor of the great bliss of the primordial wisdom of Hevajra being served and perfected. This is associated with the four-armed form, the nature of Amitābha, who is described as the "Great Being" (Sattva).
Regarding "Always attending to the samaya": if "samaya" refers to the samaya of food and drink, here it is drawn as attending to the nature of the wisdom samaya. This is explicitly associated with Vajrasattva, the three-headed, six-armed form. He is called the "Samaya Being" (Samayasattva).
Regarding "Great compassion is joy; the vajra is explained as wisdom": if "compassion" refers to that which pervades all, then compassion is the joy of the method, associated with the Father. He is said to possess the joy of great bliss. The teaching that the "vajra is wisdom" is associated with the Mother; "wisdom" refers to the Mother. Explicitly, this is the "Tantra of the Non-duality of Method and Wisdom." The meaning is that it is explained by the cause of such a connection between method and wisdom.
If one asks, "Are not the Tattvasaṃgraha and others wisdom tantras?"—indeed, those show a predominance of method and a lesser degree of wisdom. However, since this is a tantra where method and wisdom are joined in union, and because method is particularly predominant here, it says:
"The tantra that is the identity of wisdom and method,
I shall explain; listen!"
Thus it is said: "Summoning the sight, the great signs, and the various powers of the wise." Regarding this, "sight" refers to the activities of suppressing, expelling, and wrathful rites described below. "Summoning" refers to the obstacles and hindrances. "Signs" refers to those that appear below. "The wise" refers to the eight common accomplishments and so forth.
"From the goddesses, the powers of wisdom and consciousness truly arise." This means that from the yoga of selflessness and the non-dual great bliss, the accomplishment of Mahāmudrā and the perfectly awakened Buddha are realized; the meaning is that one attains the magical displays and powers of a Buddha. Therefore, first:
"He-ru-ka is the sole cause, the progenitor." If meditating on He-ru-ka as a substantial entity does not lead to liberation, one might ask how it should be done. However, the Root Text states: "Meditating on this brings liberation; through meditation, one is released from the bonds of bondage." By meditating on this, one is liberated; one should understand it to be unborn by nature. "Bondage through meditation" means being bound by meditating on it as a substantial entity. The "entity" refers to the form of He-ru-ka. Knowing that very form to be free from arising and cessation, like the moon in water, is the meaning of "one should fully know that through this, one is liberated." Therefore, the "wise" are those who know the unborn; they know all entities to be unborn by nature. Just as they know entities to be without intrinsic nature, they likewise know the form of He-ru-ka to be without substantiality.
"Abiding in the body of wisdom, it dwells pervading all things." Regarding this: wisdom such as that described above does not exist elsewhere; one should understand it to be the luminosity of one's own mind itself. Because wisdom is not something static or material, it is said to "pervade all things," which means it is the nature of all. If one asks, "If it is said to abide in the body, does that mean it is all things?" it is not so; rather, it is said to "transcend" the body. Therefore, that wisdom is free from the nature of being one or many, and its meaning is to transcend conceptualization—that is, the conceptualization that grasps at signs.
Some explain the essence of wisdom as follows: although there are many enumerations of the channels in which wisdom generally abides in the body, such as the seventy-two thousand channels and so forth, in brief there are thirty-two. The principal among these are the three channels: the lalanā is the essence of purified insight and abides on the right; the rasanā is the nature of purified method and abides on the left; and the avadhūtī is the essence of purified bodhicitta and abides in the center, free from the conceptualization of subject and object.
Regarding the statement, "The lalanā is the flow of Akṣobhya": when urine flows from the right channel, it is the nature of Akṣobhya. "The rasanā is also the flow of blood" refers to that which abides on the left, the nature of Ratnasambhava. "The avadhūtī is well known as the flow of the wisdom moon" refers to that which abides in the center, the meaning of which is the nature of Amoghasiddhi. "Immobile and of subtle form..." [continues].
Regarding the phrase "and so forth," these are the names of the thirty-two nāḍīs. As for their functions: Abhedyā produces the teeth and nails; Sūkṣmarūpā produces the hair of the head and body; the nāḍī called Devī produces the skin; Vāmā produces the flesh; Vāminī produces the sinews; Kūrmajā produces the bones; Vastumatī produces the kidneys; Īśā produces the heart; Sthitā produces the eyes; Adhiṣṭhānā produces the bile; Mātṛkā produces the lungs; Rātricarā produces the intestines; Siddhidā produces cold; Udārī produces the stomach; Lalanā produces Akṣobhya; Avadhūtī produces the flow of the moon of insight (prajñācandra); the flow of blood is taste; Ṛju produces excrement; Kṛṣṇavarṇā produces the joints of the flesh and skin; Sāmānyā produces saliva; Ādhāradā produces the earwax; Viyogā produces blood; Rati produces fat; Siddhā produces phlegm; Vipākā produces eye-pus; Puṣpā produces snot; the three pittas produce form; Kāminī produces the hair of the head; Kāminī [again] produces the hair of the head; Gṛha produces smell; Caṇḍī produces taste; Kātyāyanī produces touch; and Māraputrī [produces] the fact that all phenomena are without intrinsic nature.
These are the birth and movement of the thirty-two channels. Their purification consists of the goddesses: Nairātmyā, Vajrī, Gaurī, Caurī, Vajraḍākinī, Pukkasī, Śavarī, Caṇḍālī, Ḍombī, Gaurī, Caurī, Vetālī, Ghasmarī, Bhūcarī, and Khecarī. Each of these goddesses governs and purifies two channels. Among them, Lalanā, Rasanā, and Avadhūtī are the yoginīs of selflessness. The remaining twenty-nine are to be abandoned through effort. Why? Because they are not realized by anyone and are incapable of performing the functions of the fundamental reality.
He asked, "Blessed One, what is it like?" He replied:
"The three realms of existence are completely transformed,
And subject and object are utterly abandoned."
Regarding this, the "three realms of existence" are the three worlds; these are the complete transformation of the body, speech, and mind of Heruka. "Subject" refers to objects such as form and so forth. "Object" refers to the mind; if the object is not established by way of its own essence, the mind is also not established. When both object and mind have become emptiness, all conceptual constructions are abandoned. In actuality, the thirty-two channels and so forth, along with the appearances of objects, become non-dual with the bodhicitta that realizes them.
If one wonders whether there is another method for accomplishing the deity, [the text says]:
"All other methods are explained
As the characteristics of substantial entities."
This means that other than the method of purifying subject and object, [there is nothing else].
One should examine the defining characteristics of all things as the glorious Heruka; this is the meaning of knowing them to be without intrinsic nature, like a reflection in a mirror. Regarding the phrase, "The explanation is given through the divisions of the saṃvara," this refers to the summary verses. From the words "The āli and kāli..." up to "Ya is explained as Tārā," the general summary is shown. As for their specific divisions, they should be understood as they are mentioned in the nirmāṇacakra (emanation wheel) throughout the tantra in general.
In that context, the "emanation wheel with sixty-four petals" refers to the channel wheel at the navel, which has sixty-four petals. The thirty-two major consonants are counted by doubling them. The letter A is written in the center. At the heart is the dharmacakra (dharma wheel) with eight petals; the four male and female deities are placed in the center, and the syllable HŪṂ is arranged in the middle. At the throat is the saṃbhogacakra (enjoyment wheel) with sixteen petals; the sixteen major vowels are arranged, and the syllable OṂ is placed in the center. At the crown is the mahāsukhacakra (great bliss wheel) with thirty-two spokes; the thirty-two major consonants are arranged, and the syllable HA is placed in the center.
Regarding the "four moments": "the variegated" is associated with ānanda (joy), meaning the appearance of the various colors and forms of the male and female deities. "The ripened" is associated with paramānanda (supreme joy). "The vanquishing" is associated with viramānanda (special joy). "The characteristic of the aspects" is associated with sahajānanda (coemergent joy). As for the "four truths of the noble ones," the truth of suffering is associated with the emanation wheel; the remaining truths should likewise be associated as appropriate. Regarding the mention of "the suchness of the self":
Body and mind are to be analyzed into their parts and understood as lacking inherent existence. The deity is to be known as the nature of the deity, like the moon in water. Knowing that the nature of the three syllables is unestablished is the suchness of mantra. Wisdom is to be known as the self-cognizing awareness that is unestablished. Regarding the joys, the Elder school and so forth are not written here as they are connected to what appears below. That "all of these are subsumed within E-Vaṃ" means that one should understand the four E-Vaṃ-Mā-Ya from above and below as being applied as method and wisdom.
Regarding the passage: "From the navel of Caṇḍālī, the five Sugatas are burned; having burned Locanā and the others, the stream of Śa-Śa flows from the burned Haṃ." Here, "at the navel" is to be connected with "the blazing fire of great passion." Caṇḍālī is a low-caste woman; just as no one is able to touch her, so too, from the ultimate joy of the Clear Light arising from the karṇikā (the center), no one can realize or touch it—this is the meaning of "difficult to touch." Thus, "blazing" means that the very fire of the desire of sentient beings blazes as emptiness. "The five Sugatas are burned" means that all the Buddhas, such as the five families, are also burned, which is a term for melting into wisdom. Likewise, it means the five Consorts also melt. "The stream of Śa-Śa flows from the burned Haṃ" means that from the syllable Haṃ, which is the nature of Amoghasiddhi at the Brahma-aperture—the seat of great bliss—the seed of great bliss [flows].
When the moon melts, it emerges as the thirty-two nāḍīs. The meaning is that it flows as the kāraṇa of the kāla, the luminosity (ābhāsvara) that is the nature of all Buddhas and Bodhisattvas. Alternatively, regarding the phrase "the haṃ is burned": at the site of great bliss in the crown of the head, the Buddhas of the ten directions are gathered. Great bliss itself and the Buddhas merge and become one, which becomes the nature of the haṃ. That very [nature] becomes the nectar of the melted moon, enters the nāḍīs, and flows as luminosity in the center of this [body]; such is the intended meaning.
In another way, regarding the phrase "the caṇḍālī blazes at the navel": the navel is the hearth of the kāla. "Blazing" is the luminosity of self-knowing wisdom (jñāna). The fire of the wisdom of actual meditative union arises and blazes. "The five Sugatas are the objects to be burned" means being free from the five conceptualizations of desire and so forth. "The five [consorts] such as Locanā are also burned" means being free from the conceptualizations of the five elements.
Regarding "the haṃ is burned and the stream of śaśa also flows": the haṃ at the crown melts into the moon, emerges through the path of the nāḍīs, and falls into the sky with blazing light. This is the meaning of being free from all conceptualizations and accomplishing the Great Seal (mahāmudrā) of the five families. This verse is a great point of pith instruction; because it is not the domain of logicians or those who have entered the Lesser Vehicle, the intended meanings are explained in a concealed manner and should be understood from the mouth of the Guru. Within this very tantra as well:
Ultimately, it is not realized by others; it is not found by anyone else. As it is said: "Through service to the guru’s method-tantra and by possessing merit oneself." Thus, the pith instructions are taught through an oral lineage from ear to ear and are not written down in words or letters. Therefore, if one serves the sublime gurus for a long time, obtains the pith instructions, and practices them, one will achieve accomplishment; such is the promise. This concludes the explanation of the first chapter.
Next, the second chapter, the chapter on mantra, will be explained. This is for the purpose of explaining the mantras for the torma, the generation stage, the recitation, the practice, and so forth. "Akāro mukham" is the first gateway of mantra; it means that all phenomena are emptiness. "Ādyanutpanna" is the term for "arisen from that gateway." "Pannatvāt oṃ āḥ hūṃ phaṭ svāhā, bhrūṃ āṃ jrīṃ khaṃ hūṃ" are the seed syllables of the five families, by which one is blessed at the crown, the fontanelle, the throat, the heart, and the navel.
"Oṃ devaṃ picu vajra hūṃ hūṃ hūṃ phaṭ svāhā": "Oṃ" is that which precedes all mantras. "Deva" means the gods. "Picu" means to generate pervasive great compassion; the meaning is that through that compassion, the bodies, lights, and so forth of the deities are gathered and dissolved into all sentient beings. "Vajra" means that these are also indestructible like a vajra. Alternatively, it means to gather and dissolve the aforementioned [deities] into oneself.
The three hūṃs are the pledge to bless the body, speech, and mind of sentient beings and the practitioner through the three—body, speech, and mind—of the deity. The remaining [syllables] should also be understood in the same way. The crescent moon and the three bindus: the crescent moon is the vessel, and the bindus are the amṛta of primordial wisdom; the meaning is that these are absorbed into the continuum of oneself and migratory beings. Phaṭ is the location, and svāhā is the meaning of making firm. The intermingling of oṃ a svāhā phaṭ with the mantras is taught through the pith instructions.
Akacaṭatapa yaśa resides at the center of the variegated lotus; because it possesses eight faces or eight feet, it signifies the eight liberations and the fact that the deity is surrounded by a retinue of eight goddesses. The sixteen letters, a ā and so forth, when counted as pairs, signify that the glorious Heruka is adorned with the thirty-two major marks. Alternatively, the mantras in pairs are the heart mantras of the eight goddesses, signifying the generation of the eight goddesses, such as Gaurī and the others.
If it is asked: "If these mantras are the heart mantras of the eight goddesses, would it not be a fault that the Tathāgata lacks the thirty [major marks]?" It is not so; because, through the power of great compassion, the excellent marks themselves are displayed in the form of the goddesses, there is no contradiction. Oṃ trailokya: the meaning of oṃ has already been explained. Trailokya means the three worlds. Akṣepa means to gather or to collect. In actuality, it refers to the bodies, light, and so forth of all the noble ones of the three worlds.
This is for the purpose of gathering the self and sentient beings. Hūṃ and so forth are as before. Regarding oṃ jvala jvala: jvala means "blazing," which directly signifies the blazing light of the four arms. Bhyo is derived from the word "by means of sounds." It directly means that by means of the blazing ones, the habitual tendencies of oneself and others are purified or incinerated. Regarding the "mantra of the four-armed [Heruka]," by means of that aforementioned mantra, the first two of the sixteen-armed Hevajra are paired, which is the meaning of generating the four arms. Regarding oṃ kiṭi: kiṭi kiṭi means to subjugate Māras or the wicked. Directly, this signifies that with the four or eight feet of Hevajra, the eight gods are trampled; the eight skull-cups of their wealth, such as elephants and so forth, are held in the right hands; and the skull-cups of the gods of the four elements, the sun and moon, Yama, and the Guardian of Wealth are held in the left hands and used to threaten them, thereby subjugating their retinues, such as yakṣas and Māras. Alternatively, by reciting this mantra, the six lower right and left hands of Hevajra are generated. Hūṃ and so forth are as before. Oṃ āḥ hūṃ is the near-heart mantra. Devapicu and so forth is the heart mantra, the root heart mantra. The power and function of the remaining mantras are clear from the root itself. Regarding Kurukullā, she is a goddess who possesses great power for performing wrathful activities; by reciting it, the activities are accomplished.
Regarding "elephant dust" (hastirajas): it refers to the dust that emerges from the forehead when the body is shaken after drinking a great deal of alcohol. "With a lid on the jar" refers to a clay bowl, the purpose of which is to place the substances for accomplishment (sādhana) inside. "Sprinkled with tilaka" refers to the substance for accomplishment, which is the urine of Akṣobhya; one should apply it as a drop (bindu) on the forehead. "Placed under the feet and recited" is the instruction. "Within the vajra water" means having fashioned images of the sun and moon from rice, one places them in a fine vessel within water produced from a vajra and recites the mantra. "The resin of the alaktaka" is the actual resin of the lacquer tree; it is for the purpose of anointing the belly of the ācārya's thumb. "The hand of the wealth-protector" is the gesture of granting fearlessness (abhaya). The seven goddesses, such as Vajrī, Gaurī, Khecarī, and Bhūcarī, are for the purpose of accomplishing specific activities such as suppressing, expelling, killing, and wrathful rites (abhicāra). This concludes the explanation of the second chapter.
Now, the meaning of the third chapter will be explained. Regarding "First, one should meditate on loving-kindness": this means the practitioner should meditate on the four immeasurables (apramāṇa). Furthermore, regarding "And the essence of awakening (bodhigarbha)," the essence of awakening is the knowledge that all phenomena (dharma) are by nature unarisen. Alternatively, one meditates on an eight-petaled lotus in the space of the Mother; one meditates on Heruka at the center and the eight goddesses, such as Gaurī, on the eight petals. Then, light radiates from the seed-syllable of Heruka, filling the sky.
Through that gathering, they are collected into the primary location of the navel; Heruka melts into light and becomes emptiness. Then, being exhorted by the four goddesses of the directions, the syllable HŪṂ arises; this is called the second stage, "collecting the seed-syllable." Then, from the transformation of that syllable, the body of Heruka is formed; this is called the third stage, "the image is perfectly completed." The fourth stage, "definitively arranging the syllables," means that one should meditate on the syllable HŪṂ upon the sun at the heart of the Blood-Drinker (Heruka).
Regarding the statement, "In front, meditate on a sun from RAṂ," this indicates the initial object of focus at the very beginning of entering the meditation. Here, an inquirer asks: "The practitioner should dwell in a charnel ground or similar location and first visualize themselves in the body of the Blood-Drinker. If it is taught that one should meditate on RAṂ upon a sun at the heart and subsequently meditate on the immeasurables, why do the immeasurables appear here first?"
The reply is: although that is true, it is taught in a scrambled order to conceal it from non-Buddhists and others, and to prevent those possessed by delusion from acting recklessly without depending on a master. "In front, meditate on a sun from RAṂ" means that the yogi should meditate on a sun maṇḍala arising from RAṂ in front of them. Then, "on the sun, the HŪṂ and the double-vajra" means that one should visualize a double-vajra upon the sun, and within the center of that vajra, the syllable HŪṂ. From the vajra, many vajra-mātṛ goddesses are emanated, filling the sky, and from them, one should bind the boundaries with vajra-fences, nets, stakes, and so forth.
Regarding the phrase, "First, having meditated on death," one should meditate on the god Maheśvara upon one's seat. Since that very [seat] is of the nature of emptiness, one should meditate on it as the dharmatā. The yogi sits upon that and, as for the phrase, "Meditate on the glorious Heruka," and so forth, the terminology is easy to understand. The fourth chapter on the empowerment of the deities is also easy to understand.
Next, the fifth chapter shall be explained. Regarding the phrase, "Mother and sister," this indicates the objects of focus for the consorts such as Locanā and the others, and it connects with what appears below. "One should serve them with diligence and never separate from them" means that one should worship those consorts in the proper manner and not engage in conceptualizations of good or bad and so forth.
"If the secret is not kept, snakes, fire, thieves, and spirits will arise and produce suffering" means that if the secret of worshipping such consorts for accomplishment is explained or revealed to those who are not suitable vessels, one will be tormented in this life by many sufferings, such as being bitten by snakes, burned by fire, having one's wealth stolen by others, being seized by grahas, and various diseases.
"The mudrās of the five families are explained as the cause of liberation" refers to the vajra family’s consort Māmakī and the others. Because they are the very nature of the arising of wisdom, they are called the "cause of liberation." When one visualizes oneself as whichever family’s mudrā and worships in non-duality with her, [that is the practice].
One’s own vajra of the sense organ is the vajra-mudrā, and the consort’s mudrā is also called a mudrā. The phrase “and so forth” refers to the Ratna family and the others. The explicit meaning is that these are the mudrās of the male and female sense organs. The remainder is easy to understand. Regarding the phrase “thoroughly explained as the six families,” this refers to the five beginning with Vajrasattva and Akṣobhya as the sixth. Regarding the phrase “Brahmā, the Buddha of nirvāṇa,” this correlates the six with the families: Brahmā is the Tathāgata family; Viṣṇu is the Vajra family; Śiva, the virtuous, is Mahādeva, the Karma family; “All abide in the self of everything” refers to the Ratna family; “Supreme bliss-mind” is the Padma family; and “Perfectly awakened” is the Aghorya family. Regarding the phrase “whatever body is perfectly endowed,” this means the yogi’s body is endowed with the higher deities. Since that very body has become the deity and is the nature of the deity, it is explained as “deity.” The remainder is easy to understand. Regarding the phrase “the recitation of the analyzed vowels and consonants,” the vowels (āli) and consonants (kāli) are the source from which all mantras arise; that all mantras for recitation emerge from them is the meaning of “recitation of the spoken.” Regarding the phrase “how the father attains bliss,” the glorious Heruka is the father, the source of all. His attainment of bliss is the bliss of bodhicitta; because it is attained from E-Vaṃ, it is called “attaining bliss.”
Likewise, when a yogi also constantly familiarizes themselves with the bliss of e-vaṃ, they attain the accomplishment (siddhi) of Heruka and are said to "eat." Regarding the phrase, "By which death this bliss," "death" is taught as a hidden meaning for outsiders; it is called "expanding," which refers to the bliss of being expanded by the flavor of the bliss of bodhicitta. "That bliss is liberated by concentrations" means that by making the mind one-pointed upon such bliss, one is liberated from the three realms; this is the meaning of the accomplishment of Mahāmudrā. Alternatively, regarding the phrase, "Just as the father attains bliss," the "father" who generates the mind of awakening is the ācārya. Just as that Vajra Master attains the accomplishment born from ultimate bliss, the yogi, having received his oral instructions, attains the accomplishment born from bliss and thus "eats their own bliss." "Death" is maraṇa, which means death. Just as the mind at the time of death becomes one-pointed, one takes up the accomplishment of bliss. Alternatively, it is called maraṇa in the sense of "expanding"; by concentrating the mind one-pointedly on such bliss, one should expand it. "By which death" refers to the accomplishment of expansion through such bliss, which is called "this bliss." The meaning is that such bliss is attained by constantly abiding in great bliss. This is the explanation of the fifth chapter. Regarding the sixth chapter, the meaning is that it teaches the conduct of going from this shore of saṃsāra to the far shore of nirvāṇa.
"Having attained a slight degree of warmth" means that for that yogi, the outer and inner signs—such as the emergence of the scent of camphor and the like, and the emergence of the calls of swans and the like—are the outer signs. The inner signs are the commentary itself; they are the emergence of subtle signs, such as diminished conceptualization, diminished afflictions, diminished appetite for food, diminished sleep and so forth, and the occurrence of sharp dream omens. Then, with diminished conceptualization, one should engage in the higher modes of conduct without fault in the eyes of the world.
"Having attained accomplishment, whatever is desired" means that once the signs of accomplishment have appeared, in order to enter the great accomplishment, one takes a lower mudrā and practices. Regarding the phrase "If a vajra daughter is not found," this refers to a daughter of the vajra family, such as Ḍombī. If such a one is not available, one may use a mudrā from the family of one's own deity, such as those of the vajra family mentioned above, or otherwise from other families such as the lotus family. The remainder is easy to understand.
"Having given the gift of the body" means that one gives one's own body to the noble ones and to all wandering beings. Then, one should undertake the conduct of mantra. "One should not give this gift in this way, distinguishing between the fortunate and the unfortunate" means that one should not give away one's body and so forth for the sake of a single sentient being. The remainder is easy to understand.
"The disciple who has attained accomplishment, possessing the light of authentic wisdom, bows down to the guru" means:
This is the explanation of the sixth chapter, concerning the meaning of how one falls and incurs a downfall if one fails to perform prostrations and so forth to the guru, even if the disciple has attained accomplishment while the master has not. Now, the seventh chapter will be explained. In this, the signs of yogis and outsiders are examined: showing one finger means showing the index finger; showing two fingers means showing the index and middle fingers. Regarding the phrase "the victory banner, the weapon, and the mṛya": the "victory banner" refers to the flesh of a corpse tied to a wooden pole, and the "weapon" refers to those killed by weapons; these are to be gathered and "eaten" (saṃta). Alternatively, saptavāra refers to seeing the signs of a "seven-birth" being, such as the appearance of seven shadows; once these signs of accomplishment have arisen, the meaning of saṃtavārti is that one should use it as a substance for practice. Furthermore, once the signs have appeared and the signs of accomplishment have arisen, if one acts with great compassion, it means acting as the principal and generating compassion. The remainder is easy to understand and thus not written. Śrī is non-dual wisdom; in this context, it refers to the wisdom of the luminosity of all phenomena, which lack inherent existence. Regarding he, the phrase "cause and so forth" means that for those who, through non-realization, perceive causes and agents, it is shown that the essence arising from internal and external dependent origination is not established. Ru means "devoid of arrangement"; in this context, "arrangement" should be understood as all phenomena being devoid of being one or many. Ka means "that which has no abiding place," meaning one should know that the phenomena of this life are nirvāṇa.
"Because there is nothing to accept or reject, one does not abide in anything whatsoever." Thus it is said. Regarding the term "Vajra Skull-Bearer" (Vajrakapālin): it is the name for a practitioner who abides in the vratas of Heruka and holds a vajra and a skull-cup in their hands.
"However many beings there are,
The wise one, having eaten their flesh,
Brings those sentient beings under their power."
Regarding this: it does not mean that elephants and so forth are killed. Rather, it refers to meat that is blameless, naturally deceased, or obtained from a slaughterhouse after being killed by another. If the practitioner purchases such meat as their ritual substance and performs the offering, the meaning is that those sentient beings will attain the higher realms and awakening. Alternatively, "beings" refers to the Buddhas in whom primordial wisdom (jñāna) has arisen; the meaning is that through compassion, they manifest in various bodies for the sake of others. "The wise one" means one who knows that [the beings] arise from primordial wisdom. "Having eaten" means being non-dual with them. "Those sentient beings" means that Heruka has gained mastery, and the meaning is that one attains his accomplishments (siddhi). This is the explanation of the non-literal meaning. The hidden meaning of the intended sense is explained in accordance with the Mother [Tantras]. This concludes the explanation of the seventh chapter.
Now, the eighth chapter teaches the maṇḍala of the Yoginīs. Regarding the phrase "The concentration of the bhaga in the expanse of space": this is connected to the description of the lower three-cornered [maṇḍala] below. The remainder is easy to understand and has not been written out. Regarding the phrase "the two stages": in the center of the house where Mahendra and so forth are generated, one should make an eight-petaled lotus. At its hub is ra ātmā. On the petals in the four directions are Vajrī and...
Gaurī, Vārāhī, and the four ḍākinīs are arranged in sequence, and in the four intermediate directions, four kapālas filled with bodhicitta and so forth are placed. The outer perimeter is made into an eight-petaled lotus, upon which Gaurī, Caurī, Vetālī, Ghasmarī, Pukkasī, Śavarī, Caṇḍālī, and Ḍombī are positioned. In the eastern and western gates, Khacarya and Bhūcarya are placed. These are the nature of saṃsāra; they appear with colors and signs, yet in the ultimate sense, they appear as the nature of nirvāṇa, which is without intrinsic existence. The remainder is easy to understand and thus not written here.
Regarding the phrase, "The other is explained as having three corners," this refers to the bhaga of the queens on the outer perimeter of that celestial mansion. In its center, fifteen seats of pretas are arranged. Above those are the "moons," which means that upon the moon in the central hub, one should arrange two sets of sixteen great vowels. Upon those, upon the thirty-two great consonants, one should arrange the forty-two: ya, ra, la, va; śa, ṣa, sa, ha; and the two, ḍha and ḍa. These become the sun. In actuality, the vowels are the moon, the nature of method, and the consonants are the sun, the nature of insight. Then, regarding the phrase, "Having suppressed the sun," the light of the moon is no longer visible due to the light of the sun, and having become one, it appears as the sun itself. This is the meaning of the moon and sun—the two vowels and consonants—becoming one within great bliss. From that non-duality, the lower deities such as Gaurī and the others arise.
In this context, the moon is the sign of the mirror-like wisdom (ādarśa-jñāna). The non-dual sun maṇḍala is the sign of the wisdom of equality (samatā-jñāna). Regarding the phrase "seven by seven": if one says this refers to the seven horses of the sun, some masters explain it as follows: there are fifteen deities, with the goddesses of the gates arranged upon the lotuses; thus, the sun is "seven by seven." These two are the wisdom of equality.
"Place the seed-syllables of one's own deity" means to place the syllables and hand-symbols (mudrā) of the goddesses, such as the copper knife; this is the nature of the wisdom of individual discernment (pratyavekṣaṇā-jñāna). The complete perfection of the body is the nature of the all-accomplishing wisdom (kṛtyānuṣṭhāna-jñāna). "Becoming the five bodies themselves" refers to the process explained by the learned: the moon, the sun, the syllables, the hand-symbols, and the complete perfection of the body—these five.
"Through the union of the vowels and consonants" means that because the body arises in the manner of perfection from the two, the vowels and consonants, it is the nature of Vajrasattva; it arises in the manner of a perfected body, and should be understood as "not arising from letters." This means that it is unnecessary to generate the principal deity from the syllable HŪṂ or the retinue from PHAṬ, and so forth.
"Sentient beings arise from reflections; meditate on the maṇḍala as the principal. The face and marks of the Son, and so forth, are like the light of the moon and precious jewels." Regarding this, the masters show differing views. The Paṇḍita Ratnākaraśānti says:
The mind of sentient beings appears as the self of the central deity of the Vajra Maṇḍala, manifesting as a five-pronged vajra; from that, the "face of the son"—the body of the central deity—is generated, so it is said. Other masters maintain that the phrase "arising from the reflection of sentient beings" refers to Vajrasattva himself. Since he is the central deity of the maṇḍala itself, it is said, "meditate on the central deity." Regarding the phrase "the face of the son, the name, and so forth": because Heruka arises from Vajrasattva, he is called the "face of the son." Regarding "moon, jewel, and precious light": "moon" refers to the white Vajrasattva; "jewel" refers to Heruka, who is like a sapphire; "precious light" means that both are blazing with light. Thus, the fact that everything arises in completion is the meaning of the phrase "the essence of insight and method," as it arises from the vowels and consonants. The remainder has been explained above and is not written here.
From the phrase "first, one should meditate on black" up to "the sixth, the white form, by the yogi," the meaning is that the goddesses are the transformations of the five—form, sound, and so forth—and the mind, making six. Their colors are shown in a scrambled order: "first, meditate on black" refers to the goddess of phenomena (dharmā); "second, white" refers to the goddess of touch (spraṣṭavyā); "third, yellow" refers to the goddess of smell (gandhā); "fourth, green" refers to the goddess of taste (rasā); "fifth, blue" refers to the goddess of sound (śabdā).
Sixth, the white form is associated with the goddesses of form; their essential nature will be explained below. Regarding the phrase "meditate at the end of supreme joy": this refers to the meaning of focusing on the space that transcends forms, sounds, and so forth, as well as desire and the absence of desire.
Regarding the "generation stage" and the "completion stage": the generation stage refers to the process from the generation of the celestial mansion above, through the placement of syllables at the heart, up to the generation of the principal deity, the gatekeepers, and so forth. The completion stage is the meditation on even those aforementioned [deities] as being naturally luminous clarity (ābhāsvara). These two stages refer to the generation and completion stages. Therefore, the Tathāgata taught them in two aspects. As it is said in the Guhyasamāja, the Mahāyoga Tantra:
"The Dharma taught by the Buddhas
Is said to be of two aspects:
The generation stage and likewise
The completion stage."
Thus, the meaning of teaching this tantra sealed by these two stages is as follows: "Taught as the Vajra Dharma" should be connected with the words "explained by Vajrasattva himself."
Having thus taught the generation stage, in order to teach the completion stage, it says: "This space is the lotus." This means that space itself is the bhaga of the Consort. If one asks who realizes this, it says: "The bhaga of primordial wisdom." It is explained: "Possessing completely pure primordial wisdom, it is logically described as the bhaga of primordial wisdom."
The concentration of union is the concentration of the non-duality of the vowels and consonants; it is directly associated with the ultimate joy. That very [joy] is explained as the "wheel of great bliss" because it is the wheel of great bliss. Regarding the phrase, "The division of the conventional and the ultimate," there are two types of bodhicitta: conventional bodhicitta is the melted moon, and ultimate bodhicitta is the ultimate joy. Regarding the phrase, "The bliss of that seed," the seed is the conventional, and the bliss should be understood as the ultimate. Insight is also as described above. Regarding the phrase, "Because joy and so forth are thoroughly distinguished into four," joy, supreme joy, special joy, and ultimate joy are the fourfold distinction. Therefore, those four ultimate stages are explained as the completion stage. The remainder is not written here as it is easy to understand. Regarding the phrase, "The first joy is explained as becoming," because the first joy arises in sentient beings, it has the sense of generating becoming from that. "Complete attachment" refers to knowing that very state of attachment without generating it; this is called nirvāṇa. Regarding the phrase, "In the middle, mere joy is the abandonment of the ultimate," the middle joy is the "middle." Because that also does not conceptualize the ultimate, it is called "abandoned." Its meaning is that it cannot be found by anyone. If one asks, "Then by what is one liberated through mantra?" the root text states: "The guru, the tantra of methods, and the service."
Whoever has generated the mind of unsurpassed awakening and possesses faith and diligence, who has entered the maṇḍala and properly received the four types of empowerment, and who guards the points of the samaya without regard for body or life—having received the pith instructions through constant service to the guru and then realizing them—is said to be "one who possesses merit."
The phrase "ultimately, it is the subtle form" means that it is not realized by non-Buddhists or those of the Lesser Vehicle. "The supreme reality itself" refers to those of sharp faculties whose mental continuums have been purified by great compassion and who, through great insight, realize the ultimate truth without error; this is the meaning of "supreme." "Intermediate" means neither small nor great. "Others" refers to ordinary beings and the like, whose six faculties are distracted by the six objects.
Regarding the phrase "equal and similar actions": non-duality is "equal," and being in harmony is "similar." Engaging in such equal and similar actions is what is called "action." The constant teaching of that very [reality] is the meditation on the "taste" (rasa). Thus, because that which is without equal or similarity is expressed in words for the sake of practice, it is called "the peerless expression." Such a wheel is explained as the expanse of the mantra practitioner’s maṇḍala. The remainder is easy to understand.
"Desire, hatred, jealousy, and likewise delusion and pride—all of these do not equal even a sixteenth part of that supreme reality." Regarding this:
For example, the sixteenth digit of the new moon is so subtle that it is not perceived by ordinary people. Likewise, it is said that the supreme suchness, the ultimate joy, cannot be equaled even by a sixteenth part of that. Alternatively, the meaning is that all the enjoyments of the gods—such as Mahādeva for desire, Viṣṇu for hatred, Brahmā for delusion, and the asuras for envy—cannot equal even a sixteenth part of that supreme suchness, the great bliss. One should apply other various intended meanings here as appropriate.
In actual fact, because it arises from the dharmadhātu, it is said to "arise from the dharmadhātu." Because its truth is equal to space, it is "endowed with skillful means." The remainder is not written here as it is easy to understand. Regarding the phrase "all the tenets of the Vedas and the Siddhāntas," this refers to all the worldly paths and established systems. "Substances and so forth" should be understood through the practices of this [tantra], such as homa and bali offerings. "By these, one wanders in bhava" means that those who do not know the Hevajra are subject to the two aforementioned [states]. The meaning of "that very thing is purposeless" concludes the explanation of the eighth chapter.
Now, the meaning of the ninth chapter will be explained: "From whatever and wherever the world is bound, from those very bonds one is liberated." Here, "from whatever and wherever one is bound" refers to the afflictions such as desire and so forth. "Liberated from those very bonds" means, for example, that which cannot be overcome by ordinary medicine or mantras.
Just as that which is to be killed becomes nectar (amṛta) when subdued, if the nature of desire and the other afflictions is not known to be wisdom (jñāna), then the Śrāvakas and others will be bound. However, for the yogi who knows that very reality, it becomes an accomplishment (siddhi); therefore, it is said, "liberated."
Furthermore, from the Yoga Tantra known as the Śrīparamādya:
"Desire, hatred, and delusion—these three,
Through grasping, become poison.
If the poison itself is thoroughly pacified,
The poison is rendered poisonless.
If one gradually relies upon the nectar,
It becomes nectar itself."
Also, from the Mahāyoga Tantra known as the Amoghasiddhi-vinaya:
"That which binds the fool,
By that, the wise are completely liberated.
If one meditates on awakening,
All of these are overturned.
That by which the deluded are bound
And end up in the Raurava hell,
By that very same thing they are liberated."
Thus, the meaning of "liberated" is to know the complete purity of the afflictions (kleśa). As for "the world is deluded" and "does not know that very reality": ordinary beings, non-Buddhists (tīrthika), and even those who are Buddhists by name do not know it; this is the meaning of "deluded." Because those aforementioned groups have not obtained the pith instructions (upadeśa) on great bliss, they are said to have "abandoned" that very reality. In that way, if one has not obtained the guru’s pith instructions and has not realized the meaning of suchness (tattva), one will not attain accomplishment. This is the meaning.
For that reason, one should abandon all conceptualizations of form, sound, and so forth as being inanimate, permanent, and eternal, and instead understand them as luminosity (ābhāsvara). Since one understands the entities of living beings—and the mind that perceives them—as luminosity, they are called "the completely pure entities of living beings." This concludes the explanation of the ninth chapter.
Now, the meaning of the tenth chapter will be explained. This chapter teaches the conferral of empowerment upon the disciple. Regarding the phrase "Then, that which is to be correctly explained," and so forth, I have not written it here as it is easy to understand.
Regarding the phrase "The house of the bodhisattvas": this refers to the places where buddhas and bodhisattvas previously resided. Specifically, it means one should practice at the Vajra Seat (Vajrāsana), Vulture Peak Mountain (Gṛdhrakūṭa), Mount Potalaka, and so on. Some say it refers to temples themselves, because the images of the bodies of buddhas and bodhisattvas reside there.
Furthermore, from the Mahāyoga Tantra known as the Abhidhānottara:
"In mountain clefts and mountain peaks,
On the banks of great rivers,
On the shores of the great ocean,
At solitary trees or auspicious sites,
In the houses of mātṛkās or in charnel grounds,
In various secluded locations,
In temples, caityas,
Houses, or at crossroads—
If the practitioner performs the application there,
It bestows the fruit of all desires."
Also, from the great root tantra known as the Śrī Guhyasamāja:
"In the direction of a great hermitage,
In a place of complete seclusion,
Or in a secluded mountain region..."
As it is said, "If one practices meditative absorption, one will attain accomplishment," yogins who have entered the gateway of the Mahāyoga tantras and engage in activities such as constructing maṇḍalas and entering into the practice of sādhana should do so in hermitages, forest retreats, and the like. If they perform activities such as constructing maṇḍalas in other places, such as villages or amidst the bustle of crowds, their samaya will degenerate and they will be reborn in the lower realms. They will turn their backs on great accomplishment and will not attain liberation. Therefore, as it is stated in this very text: "In a secluded place such as a forest retreat, or in the center of a house, one should construct the maṇḍala," it should be done in a hermitage dwelling. In general, the dwellings of practitioners of Mahāyoga should be constructed in hermitages, remote areas, and so forth. Furthermore, the residence should be built in three stories: the ground floor should be used as a place for offerings and other enjoyments; the middle floor should house musical instruments such as drums, flutes, conchs, and cymbals; and on the top floor, one should arrange the male and female yogins, canopies, banners, statues, and paintings. In the center of that, it is said, "the maṇḍala and offerings." Thus, this connects with the statement: "In the center of the house, one should draw the supreme maṇḍala." The meaning is that it should be done in the center, specifically within the upper [floor]. The remainder is easy to understand. By means of that mudrā, through the approach practice, at that time, the śukra (semen) arises.
Regarding the phrase "Thus it is said": having properly blessed that very goddess and entered into union, the disciple should take the śukra (semen) emitted into that very space with the tongue; or, if one is not well-practiced, it should be poured into the mouth.
Regarding the line: "First, having accomplished the cloud-like state, one should make it like an illusion": the yogi, having first properly received empowerment in a higher abode and practiced for a long time, first sees signs of accomplishment—various lights and appearances like clouds. Through familiarity with those, it becomes like an illusion. Furthermore, the ultimate state is like a dream: "While seeing whether one is asleep or awake." This means remaining for a long time in the ultimate joy. For example, just as the mental image of finding a treasure in a dream while asleep is present in the mind even though the object does not exist upon waking, so too, whether asleep or awake, in all states of moving or sitting, one should rest in meditative equipoise upon the ultimate bliss.
Regarding the line: "Having seen the signs, the practice is accomplished; the yogi’s mudrā is perfected": through meditating in that way for a long time, one is freed from all conceptual thoughts. When the signs of gradually attaining the clear light (ābhāsvara) arise as they do in the tantras, that is the "yogi’s mudrā," which is the meaning of the "accomplishment of Mahāmudrā." The remainder is easy to understand.
Regarding the line: "Through the union of insight and method, the earth is produced from that": at the time of entering into union, the slight hardness arising from the joining of the sense organs is the sign of earth.
From that, it is said, "it generates." From the flow of the stream of bodhicitta, it also becomes water. Regarding the statement, "because the stream of the melted śaśi (moon) moistens, it is called water," it refers to the moisture. "From contact, fire arises" refers to the generation of the heat of fire at that stage. The flowing stream is wind. Because the taste of bliss is inexpressible, it is space. The bliss arising from such occurrences is not the Great Bliss (mahāsukha). As it is said in the Mahāyoga sādhana titled Jñānasiddhi:
"The bliss arising from the two organs, the base-born say that is reality itself. But that is not what is called 'Great Bliss'; the Victorious Ones have not taught it so. The wisdom of all the Sugatas, which knows its own essential nature, and which is the sovereign of all bliss, is explained as 'Great Bliss.' That bliss is not to be abandoned. There is no bliss equal to passion; offer that to the Victorious Ones. Enjoying all desired objects, one should not disparage them."
The meaning of "the bliss arising in that way is bliss, but not the Great" is as follows. If one asks, "Then what is it?" it is said: "That which is generated by the ultimate is called the ultimate." This refers to the non-dual moment free from all conceptualization. Regarding the statement, "All is a single bliss; it is said to be the ultimate nature," "all bliss" means being free from all conceptualization; thus, it is called "the single [state] free from all."
Whoever realizes that is both the sole bliss and the ultimate reality. If one asks what the nature of that object is, it is said: "Free from the causes of mudrās." This means that at the stage of the ultimate, one is "free" because of being non-conceptual regarding mantras, mudrās, and so forth. "The yogi endowed with compassion and skillful means" means that one dwells, never separated from emptiness and great compassion.
What is called "bodhicitta" is the conventional and ultimate mind. From the seed of entering into meditative equipoise with the intention to establish all sentient beings in awakening, the bodies, maṇḍalas, and so forth arise. When acting for the benefit of beings, this is the conventional bodhicitta. Its bliss, free from all conceptual elaborations, is the ultimate great bliss; that is called the ultimate bodhicitta.
Alternatively, because the body of Heruka appears as the nature of all things like the moon in water, leading beings through various skillful means, this is compassion, the conventional bodhicitta. Ultimately, it refers to being free from all conceptualization, like a master illusionist. Or, because that ultimate great bliss is the nature of the union of insight and compassion, it is called bodhicitta. As it is said in the Sūtra Taught by the Noble Vimalakīrti: "That which possesses both insight and compassion is known as bodhicitta." Furthermore, in the Five Stages (Pañcakrama) composed by the master Nāgārjuna: [it is stated that]... (text continues).
"Insight and compassion as one: having understood this, the mind is made certain. This sequence is the sphere of activity of the Buddhas; that is the union." Thus it is said. Therefore, that ultimate great bliss is the nature of insight and compassion, and is thus called bodhicitta. Regarding this, the practitioner should first recollect the suffering from beginningless time and, desiring the bliss of nirvāṇa, completely abandon all distractions, even regarding the power and sovereignty of a kingdom as suffering.
Second, one should abandon the mind that grasps at even a sesame seed as a real entity. Third, through faith in the ultimate truth, one should be without regard even for body or life, focusing in the manner of the three perceptions. Therefore, bhu refers to eating food; by recollecting only that much and abandoning all distractions, one does not think of anything as "austerity" or "vow," but focuses one-pointedly on the purpose of one's own practice. Su refers to sleeping; by being directly confronted by ignorance regarding these consciousnesses, one does not allow that ignorance—which is like a hook—to lead the consciousness anywhere. Instead, one directly realizes the state of clear light (ābhāsvara) and focuses one-pointedly on the stainless essence. Ku refers to going to the latrine to void excrement and urine; by recollecting only that much and abandoning distractions, one remains focused.
One does not contemplate the intrinsic nature of the body, feelings, the sense faculties, and so forth; rather, the meaning is that one practices the objective of accomplishment without wavering for even a single moment. One should cause the mind to abide in that state for moments, days, months, years, and so on, until it becomes spontaneous; at that time, the meaning is that secret mantras, asceticism, fire offerings (homa), and the like are no longer required. In brief, it is said: "The mind is gathered in a concentrated manner." For example, just as the mind at the time of death becomes one-pointed and has few conceptual thoughts, that ultimate mind is also free from conceptualization and has the nature of space; this is called "gathering the mind." In such a state, because the five types of awareness descend into that [space] during all activities, it is also called "recitation." That luminosity (ābhāsvara) free from all conceptualization is the essence of the maṇḍala; entering into non-dual wisdom (jñāna) and becoming inseparable from it is what is called "entering the maṇḍala." This concludes the explanation of the tenth chapter.
Now, the eleventh chapter will be explained. Regarding the phrase, "Direct the fierce gaze of equanimity toward the forehead": the eyes, breath, and so forth constitute the practice. Looking straight with both eyes of Heruka is "equanimity." "Directing toward the forehead" means looking upward toward the forehead. Regarding the phrase, "It is explained that this causes [the object] to fall at all times": by looking in that way, the object of accomplishment falls to the ground. Regarding the phrase, "Direct both pupils to the left; looking to the left is the gaze of power": as for this, [it means]...
Looking with both eyes toward the left signifies bringing [beings] under one's power. Looking toward the right also signifies bringing the object of accomplishment under one's power. Furthermore, by looking with both eyes at the tips of the two nostrils, the activity of subduing is accomplished. These are the four gazes to be accomplished. Regarding accomplishment through the breath: exhaling causes [the object] to fall; holding the breath brings it under one's power; and inhaling causes it to be summoned. To clearly demonstrate the meaning of these: "In the essences of the falling trees," means that the essences of the trees of accomplishment are summoned. Holding the breath brings the flowers of accomplishment under one's power. Inhaling gathers the essences of the vajra tree, the śrīkīsta; if one practices with that which possesses such power, the meaning is that accomplishment is achieved in six months. One should not have any doubt regarding this: "The Buddha’s magical display is not to be doubted." This means that since these are the magical displays of the Buddha, one should not think, "Will I attain them or not?" As for "the four visions," this refers to the four mentioned above. The remainder is easy to understand and has not been written. Regarding "na-sogs ga-sogs pa ni," this refers to the samaya substances to be consumed. "The first meat" refers to dog meat. "Na" is human flesh. "Ga" is beef. "Ha" is elephant meat. "The final meat" is horse meat; the meaning is that if one eats these, accomplishment will be attained.
The seven families are those who possess seven shadows; if one eats the flesh of one who has died [as such], accomplishment is attained. Alternatively, these are called "the seven births" or "great cattle." Through their flesh and so forth, activities are accomplished. Their signs are: the appearance of seven shadows, the body possessing the fragrance of camphor, excrement and urine smelling of musk, faith in the Three Jewels, and possessing all the perfections (pāramitā), and so on.
Some say that one must kill such a being, but that is not so. For the Abhidhānottara Tantra states: "When a yogi sees such a one, it is not a practice of killing. One should not cause them to die, nor burn them. One should not allow any kind of venomous creature or any other being to eat them. Without being seen at night, they are the supreme invisible Īśvara. Once a mantra practitioner has recognized such a one, they should beg for them and practice generosity." Thus, through their flesh, bones, and so forth, various accomplishments arise. In particular, [these signs] are present at the heart, the navel, and the crown.
Regarding the flesh of those aforementioned [beings], if they have died naturally, or if a patron purchases them from low-caste people, butchers, and so forth, and then eats them, the holy ones are pleased. Otherwise, if one takes and eats them through practices such as killing sentient beings or causing them to be killed, it will result in great fault. As the Sandhivyākaraṇa Tantra states: "The yogi says, 'I am the self.' They practice this Dharma with deceit and kill other living beings. They do not understand the samayas. Such yogis are inferior yogis."
"Mantrins will not achieve accomplishment," it is said. Furthermore, from this very tantra: "Through the practice of taking life, the samaya will be the most severely impaired. Merely by harming sentient beings, the siddhi of the mudrā will not be attained. Therefore, in every way, one must abandon harming sentient beings." Since this is stated, the meaning of "taking the substances of the superior" is explained in the practice of Kurukullā; such passages are easy to understand and thus have not been written here. This concludes the explanation of the eleventh chapter.
From this point forward, the Explanatory Tantra of the Two-Part Tantra is explained, and within that, the explanation of the first chapter is presented. Since the ritual for the consecration of images is taught here, understand it as appropriate by clearing away the obstacles. Now, the explanation of the second chapter is presented, which teaches the ritual for the conferral of the empowerments of insight and wisdom. Regarding the verse: "Just as a gourd in the ocean of all phenomena, O Bhagavān," this should be connected to the phrase: "desiring to go to the far shore of the suchness of phenomena, from the ocean of the entities of saṃsāra." For example, although the ocean is vast and deep, if a person skilled in means boards a raft made of two gourds joined together and travels, they will eventually reach the opposite shore. Likewise, the question is asked: "How will the vast siddhi arising from the dharmadhātu be attained?"
He replied: "The yogin of selflessness, or the glorious Heruka in union." Regarding this, it refers to entering into selflessness.
If one abides and meditates with a mind that does not waver for even a single moment from the illusory body of glorious Heruka, one will attain accomplishment (siddhi). This is the meaning. Therefore, it is connected to the root text: "If one does not abide for even a single moment in any other state of mind, one desires accomplishment." The remainder is easy to understand and has not been written here. Regarding the line: "By practicing awareness once, the signs will appear immediately," wisdom and meditative equipoise give rise to primordial wisdom (jñāna) from ultimate joy; this is the meaning of "accomplishment arises."
"Practice the secret for one month" means that one should practice during any month and, once the signs have appeared, employ the method for receiving the accomplishment. Regarding the line: "If a mudrā is not found, take this mudrā from the mantra practitioner who has been favored by grace," this means that if, immediately after the mind has been purified and accomplishment is attained, one lacks a mudrā, those who are wealthy should point out a mudrā by name; the meaning is that one should then take her without conceptualization and practice.
Regarding the line: "Even after examining through one's own power, it is explained that one does not practice for the sake of enjoyments," this means that one practices because one has trained the mind, exhausted conceptualization, and received the pith instructions; it is not for the sake of sensual enjoyments. If one practices for the sake of desire, it is explained as a "terrifying form," meaning one will be reborn in the hells and so forth. Also, from the Extensive Commentary on the Vairocana-māyājāla: "Otherwise, regarding sensual enjoyments..."
"If a longing arises, a mantrin who has not trained [in this] will be born in the Avīci hell." Furthermore, in other source texts, it is said that if the consort who is the companion for achieving the accomplishment of Mahāmudrā and the practitioner themselves both possess empowerment and samaya, and if those who have purified their minds and received the pith instructions perform the worship and practice, it will become an accomplishment. Otherwise, if one merely recites the mantra words and acts with reckless disregard, one will be ruined by falling into the lower realms and so forth, and will also bring ruin to others. Therefore, the meaning of "practicing and worshipping in the proper manner" is as follows:
"Regarding the question: 'What is the distinction between the yoga of selflessness and the mudrās? Are the mudrās two mudrās?'—for a yogin who practices selflessness, accomplishment is not achieved through wisdom alone without method, nor is it achieved through method alone without wisdom. Therefore, because the accomplishment of Mahāmudrā arises from the union of these two, the meaning is 'the two mudrās are the mudrās.'
If one asks: 'Well then, how can accomplishment arise in the maṇḍala through the goddess alone?' The response is: 'Having abandoned the form of a woman, the Blessed One made another form.' This means that having abandoned the form of the goddess, one should assume the form of method. Furthermore, having abandoned the two breasts and joined them to the lotus opening, they become the vajra; the other becomes the bell, and on both sides are the bells." This is the meaning of the entire form becoming Heruka.
If one practices by means of such methods, it is the solemn promise that accomplishment will be attained. If one asks what qualities are thereby achieved: it is the meaning of the statement, "Liberated from birth and destruction, wisdom cannot be suppressed by means." Therefore, through means, the saṃsāra of birth is eliminated, and through wisdom, one crosses over the saṃsāra of destruction; this is the meaning of "bringing an end to existence." Thus, it is called "fearless." Since it is accomplished through both means and wisdom, one is liberated from the entities of saṃsāra that accord with birth; this is the solemn promise of attaining the state of a perfectly awakened buddha.
From the application of the generation stage up to the words, "Constantly engaged in the application," refers to the actual generation stage, which clears away the conceptualization of entities as being eternally produced. The meaning of these words is not written here clearly, as it is evident from the tantra. Now, the method of conferring empowerment is shown: "Bliss, black, and so forth" teaches that all entities do not exist apart from great bliss. The words "Vajragarbha requested" are the words of the compiler.
When he asked, "If all things arise from the supreme, sacred great bliss of the Bhagavān, what is the use of the generation stage taught above?" he was replied to: "O you who possess the force of faith, whether it be true or not, without relying on the generation stage, the completion stage does not exist separately." Therefore, it is said:
"What bliss arises from the non-substantial body
Cannot be expressed by the voice.
Pervading all that has form,
Beings are pervaded by bliss."
Thus, bliss arises in dependence upon the body.
"It is not from the absence of entities," and so forth, it is said: "Therefore, all beings are pervaded by bliss." Regarding that which is "overwhelmed by laziness": such great bliss is not realized by those who are lazy, whose minds are distracted, and who fall under the power of worldly bustle. Because the triangular dharmamudrā gives rise to the immeasurable qualities of the ten stages of the Buddhas and so forth, it is called the "Jeweled Casket." Regarding "the ultimate nature of joy": this refers to the joy of the third [stage] that is free from [the first two]. Through the cultivation of supreme joy and intense joy, just as a lamp held up in the dark makes everything very clear, the light of joy dispels the darkness of conceptualizing entities, and the meaning is that the supreme siddhi is attained. Regarding "the illuminator is also like that": just as siddhi is attained through the joys, the meaning is that siddhi also arises from the letters of the āli and kāli. The remaining examples and meanings are easy to understand. Regarding "attachment itself binds the worldly": those who are bound to saṃsāra by the attachment of sexual union, having obtained [the teaching] by serving the guru with pith instructions, and by practicing according to the joys, the fire of attachment that causes birth in saṃsāra is pacified by the non-dual jñāna of purified attachment, and the meaning is that it becomes the siddhi of Mahāmudrā. If one asks, "Whose domain is that?" it says: "This very reversal of examination is not for Buddhas or non-Buddhists."
Thus it is said: the meaning is that this is not the domain of those belonging to the family of the hearers (śrāvaka), who possess inferior views and conduct, who are inclined toward the base, and who turn their backs on the great accomplishment (siddhi).
"The five elements in their own forms become the five great blisses" means that when the moon of great bliss melts, the five elements are complete within it, and those are called the "five blisses." The point is that although there are five, the entity of bliss is only one.
"By the union of insight and method" and so forth means that in the moment of the meditative equipoise of insight and method, the five elements, the five afflictions (kleśa), the five families, and so on, are to be understood as being perfected in the manner of a single instant, as appropriate.
This concludes the explanation of the second chapter. Now, the explanation of the third chapter is presented. Regarding the phrase "the expression of the conceptualizations of all tantras": this means that it clearly reveals the meditative absorptions (samādhi) and the pith instructions of all the method tantras, such as the glorious Guhyasamāja, and all the wisdom tantras, such as the Abhidhānottara-tantra. In particular, it is for the sake of establishing all the tantras of the yoginīs, such as the Ḍākinījālamahāmāyā and the Cakrasaṃvara. Since this teaches the vows (saṃvara), empowerments, and so forth, the meaning is: "In that regard, the vows shall be explained."
"The vows are all the buddhas; they reside perfectly within E-vaṃ" means that the vows in their formal aspect are all the buddhas, and those buddhas are gathered within E-vaṃ.
E is the Mother, and Vaṃ is the Father. The "gift" (byin du) is the bodhicitta; it is said that this mind dwells in the bhaga. Furthermore, this is explained through the intentional meaning of the triad of the practitioner, the practice, and the object of practice. The practitioner is the yogin, who is the very nature of the Sambhogakāya. The practice is the Mother, whose essence is E, the dharmadhātu. The object of practice is non-dual wisdom, which is conjoined with the "gift." Thus, it is said that the guru’s transmission of such pith instructions and the conferral of empowerment produce the singular great bliss.
Regarding the phrase, "E is the manifold body," the letter E is that very space which has become the nature of all things, the essence of the dharmadhātu. "Adorned in the center by Vaṃ" means that in the center of that space dwells Vaṃ, which is the method and the bodhicitta. "The Buddha-jewel casket" means that because it is both a Buddha and a jewel, it is a "jewel." Like a casket, it is adorned with the major and minor marks, or it possesses the sublime qualities of the celestial mansion. Thus, it is the "Buddha-jewel casket," meaning that it is the jewel of all the Buddhas of the ten directions, the source of all great qualities. Because that place is the nature of all bliss and joy, the meaning is that [the result] is born from it. "Distinguished by the divisions of moments" means:
The ultimate momentary wisdom, because it is born from the e-vaṃ of the higher [stages], is said to "abide in e-vaṃ." This is the intended meaning. Furthermore, it is taught by the four [phases] beginning with "the manifold" (vicitra). Here, the four [phases] beginning with the manifold, the four types of joy, the four types of empowerment, and so forth—the twelve great points of pith instruction and so on—should be understood from the oral instructions of the Guru.
Vajragarbha asked: "In what do the samayas abide? What are the vows?"
The Blessed One replied: "You should kill living beings; you should also speak words of falsehood; you should take what is not given; you should consort with the wives of others." Regarding these and other such statements, some individuals take them literally and engage in perverse conduct such as taking life. However, taking life is the coarsest among the natural misdeeds (prakṛti-sāvadya), is taught to be the primary cause for the lower realms, is a great non-virtue, and is a root contradiction to the Teacher's doctrine. Therefore, one should understand that taking life does not appear in any of the Sugata’s teachings. Taking life appears in certain non-Buddhist (tīrthika) traditions; for instance, in the past, certain brahmins who delighted in meat, in order to satisfy their desire for flesh, would make images of wild animals, cattle, and so forth, deceive the eyes of others, and finally kill the actual animals, asserting that by doing so they would be reborn as gods. In such source texts, [they are established].
Other non-Buddhists who abide in pure conduct, ascetic observances, and meditative absorption consider [certain practices] to be non-Dharma. For instance, it is famously told that the sage Vyāsa initiated his son, the brahmin youth Śuka, into a sacrificial rite, but Śuka rebuked his father, saying: "If by erecting a sacrificial post, slaughtering livestock, and making a covenant of blood one goes to the higher realms, then one will surely go to hell oneself." Since such [practices] are thus refuted, how could those who have entered the Buddha's teaching count them as a path endowed with Dharma?
In the commentary on the Guhyasamāja composed by the master Śrīghoṣa, it is stated: "Regarding what is called 'taking life,' it is the attainment of the absorption of emptiness (śūnyatā-samādhi) by means of the wisdom-vajra, which renders the entire realm of sentient beings non-apprehendable. That is what is explained here as 'taking life.'" Furthermore, in the Ṭīkā on that same work, it says: "What is called 'life' (prāṇa) is characterized by the constant movement of the great wind; to arrest and restrain that is 'taking life,' but it is not the killing of a sentient being." Therefore, the intended meaning is that "taking life" refers to restraining the vital breath and effort, withdrawing the mind within, and resting in equipoise in the signless absorption. This is also stated in the Pañjikā on the Guhyasamāja composed by the master Ānandagarbha.
Regarding this, it is said: "The meaning of attaining the absorption of emptiness, which renders the entire realm of sentient beings without entity by means of the vajra of primordial wisdom, is the taking of life." Furthermore, the Illuminating Lamp commentary on the Guhyasamāja states: "'If all sentient beings are killed' means they are destroyed by being rendered into emptiness." And from the Tantra of the Prophecy of Intent: "One who, through calm abiding, renders the aggregates and so forth without entity by means of the mind—that is the taking of life; such a person abides in the supreme vehicle."
From the Root Tantra of the Glorious Guhyasamāja: "By means of such a vajra secret, if all sentient beings are killed, one will be born as a son of the Victors in the pure realm of the Buddha Akṣobhya." This means that by means of the primordial wisdom of emptiness just explained, one destroys the view of the transitory collection and so forth belonging to the continuums of oneself and others, and meditates on their non-arising. The stated result is birth in the Buddha Akṣobhya’s realm. Therefore, the meaning is that if one meditates on the absorption characterized by the non-apprehension of body, speech, and mind through this application of concentration, one will be born in the Buddha Akṣobhya’s realm.
Some might think that "taking life" means liberating sentient beings from saṃsāra; however, that is not the case. Rather, it refers to generating the mind of unsurpassed awakening and accumulating immeasurable collections.
To deliver all sentient beings from the ocean of saṃsāra to the dry land of awakening is what is meant by "liberation"; it does not mean killing. If killing sentient beings were able to deliver them from saṃsāra, then the Buddhas and powerful bodhisattvas would surely accomplish the welfare of beings solely through the practice of killing. However, such a method has never been taught anywhere, nor has it ever been practiced. Therefore, the meaning of the word "liberation" is not killing. Consequently, to associate the taking of life with this [practice] and to count it as Dharma is in direct contradiction to the entirety of the Buddha's teaching, and is thus unfit for the path to awakening.
Enough with elaboration; let us return to the main text. Thus, the Tantra itself states: "Life is explained as the mind; to sever the single mind is to take life." This means that to realize one's own mind as luminosity (ābhāsvara) and to realize all sentient beings' minds and all phenomena as unborn through the weapon of insight (prajñā) is what is called "taking life."
Since speaking false words and so forth are naturally unwholesome and thus contradict the Noble Path, it is not the case that one speaks of false things. All internal and external phenomena, comprised of the environment and its inhabitants, are not created by a creator; rather, to show that they are dependently originated (pratītyasamutpāda), like an illusion, and are deceptive by nature, is "speaking falsely." Furthermore, the Sandhivyākaraṇa-tantra states: "The internal and likewise the external..."
Regarding the teaching on the two types of dependent origination: "That is the delight in speaking falsehood; the yogi dwells in the non-abiding." To speak thus is to speak falsely. By meditating on the entire realm of sentient beings as being generated in the nature of the vajra body, speech, and mind, one seizes and clarifies the substantiality of the conceptual thoughts of the minds and mental factors of the entire realm of sentient beings without exception; this is the "stealing of others' wealth." Furthermore, the Sandhivyākaraṇa-tantra states: "That which is the wisdom of the perfect Buddha is to be known as the substance. The disposition of seizing that is asserted to be attachment to the wealth of others." The meditation on perfect union with all goddesses, equal in number to the atoms of all world systems, is the "constant delight in desire." The supreme woman is the Blessed Mother, the Perfection of Wisdom, who has become the mother of all Tathāgatas. With the intention that she is also known by the name Mahāmudrā and that one has become inseparably merged with her, it is taught that one "frequents the women of others." As it is said: "Whoever is of one essence with that very suchness, and always applies themselves to suchness—that sentient being delights in desire and becomes supreme in the highest practice." Therefore, even in this very tantra, the phrase "the world is to be liberated" is also expressed by the word "falsehood." As it is said: "The queen's śukra is taking what is not given; the women of others are one's own goddesses." Thus it was taught.
These words, such as "killing" and so forth, were spoken with a specific intention; therefore, their meaning is not to be taken literally. The remainder is not written here as it is easy to understand.
"Consume all heroes" means to consume all things—pure and impure, good and bad—equally. "Practice the five colors equally" refers to the kṣatriya, brahmin, vaiśya, śūdra, and the ḍomba caste. Regarding "the five nectars and molasses wine": the five nectars are the five substances. "Molasses" is blood. "The poison of wine" refers to the impurities of the sense organs, such as the eyes. "Nimba" is skin. "Resin" is fragrance. "Sour" is flowers. "Sweet" is urine. "Astringent" is flesh. "Bitter" is blood. "Pungent" is fat. "Salty" is marrow. "Bone" is grease. "Fragrant" is fingernails. "Water" is semen. "Blood" is the actual substance. "One should consume these without conceptualization" is the meaning.
"Wearing the garment of the variegated mountain" means wearing a lower garment of many colors made from the cloth of a corpse to cover the private parts. "The ornament of the earth" refers to smearing the body with great ashes. "Flowers born from the realm of hungry ghosts" refers to the garland of flowers bound to a corpse that is then worn on the head. The remainder is not written here as it is easy to understand. "Kali is the five buddhas" and so forth refers to the ultimate joy of suchness; the remainder should be understood accordingly.
This is the explanation of the third chapter.
Now the fourth chapter is explained. This teaches the songs, dances, gestures, and so forth. Regarding the statement, "With these two, song and dance, one should perform the supreme dance and sing the song," the song is to be sung in the form of Amitābha, and the dance is to be performed in the form of Heruka. The smell of garlic and so forth are signs of having attained accomplishment; garlic is the actual substance. The sweet fragrance of camphor and so forth arises. Likewise, there are sounds such as "da-pa," and the jackal is said to "ku." The signs of the mudrās are clear from the tantra. Regarding the statement, "The practitioner who lacks knowledge will not achieve the reality," this refers to the practice of applying the five afflictions, such as anger and so forth, to the five families. This is an application of their corresponding families; for example, just as a mantra for clearing a fever is called a "fever mantra," the wisdom that serves as their antidote is given that name. Therefore, according to the principle of correspondence, the purification of the five afflictions through the dharmas corresponding to the five aggregates appears as the five families. Because it is hostile to and destroys the cognition that perceives duality—such as existence and non-existence, permanence and nihilism, and subject and object—it is "anger" (dveṣa), which is non-dual wisdom. Therefore, it is the purification of anger; Akṣobhya is called the "seal of selfless anger." In this way, just as delusion (moha) is characterized by being bewildered and unable to distinguish particulars, [so too is the purification of delusion].
The wisdom that definitively realizes the dharmadhātu also does not differentiate because it perceives all dharmas as having a single taste; since it is concordant [with that state], it abides like an insentient object. Therefore, the purification of delusion is Vairocana, which is explicitly the vajra mudrā of delusion. This is how it should be applied.
Jealousy is the inability to bear the excellence of others' welfare and the desire for oneself to possess prosperity. Here, however, it is the desire to perform the deeds of a Buddha by oneself alone, without depending on others for the sake of beings. The purification of the characteristic of such action—jealousy—is Amoghasiddhi; this is the meaning of the statement: "Explicitly, Gaurī is the mudrā of jealousy."
Desire is characterized by attachment and clinging to any given object. To be attached to the ripening and liberation of all sentient beings, or to cling to and not let go of the ultimate reality, is desire. That is the essence of the purification of desire, Amitābha; this is the meaning of the statement: "Explicitly, Pāṇḍaravāsinī is the mudrā of desire."
Pride is the nature of conceit. Through the power of realizing oneself as equal to all Buddhas, the purification of pride is Ratnasambhava. Furthermore, this is the meaning of the statement: "Explicitly, the ḍākinī in the hand of Mātsarya [is the mudrā]." Therefore, one should not rely on desire and so forth, which are of the nature of the afflictions within the sphere of saṃsāra.
Here, through the antidote of realizing the utterly pure dharmadhātu and so forth, one is separated from the previous nature, and a distinct realization arises. This becomes the gateway to supramundane dharma. For example, it is like how, when a poison-mantra is mastered, the potency of the poison is eliminated, and by relying upon that very poison, a different potency arises that becomes medicine. It is in this sense that it was said; otherwise, since these [afflictions] are the complete causes of saṃsāra and are themselves the poison that leads to the lower realms, it would be a contradiction for cause and effect to be inverted. Therefore, it is impossible for the arising of pure jñāna and the attainment of buddhahood to occur through relying on these [afflictions] alone. Consequently, if one is seized by the power of non-conceptual prajñā, which is like the mastery of a poison-mantra, then they become the supreme method; otherwise, they do not. Thus, because those afflictions are the antidotes to [their own nature] and appear as the distinctions of the five families from the nature of the five pure jñānas, with this in mind it was said: "All Buddhas are born from desire; likewise, they are born from delusion and hatred." Also, from the Śrīparamādya-tantra: "Desire, hatred, and delusion—these three become poison through grasping. When the poison itself is pacified, the poison is rendered poisonless." And from the Ratnakūṭa-sūtra: "Kāśyapa, it is like this: for example, poison that is thoroughly seized by mantras and medicine cannot cause death."
Kāśyapa, likewise, even poison that is thoroughly embraced by wisdom and skillful means is unable to cause one to fall into the lower realms. Thus, the teaching that the very purity of the five afflictions is the five Tathāgatas is the skillful means of the Sugata himself; it is not that he possesses afflictions. Therefore, the Tantra states:
"Though his nature is free from attachment,
For the sake of those to be trained, he displays anger to the angry,
And displays attachment to those with attachment.
Homage to him who abides in supreme awakening."
Furthermore, although the Blessed One has reached the ultimate state of having completely abandoned the afflictions along with their habitual tendencies, for the sake of certain disciples, he remains surrounded by a retinue of goddesses, such as the assembly of queens, and displays himself as if enjoying the pleasures of desire and so forth. If one asks with what intention he acts in this way: it is to eliminate the pride of gods such as the Lord of Desire (Kāmeśvara) and others, who are utterly intoxicated by the enjoyments of desire with their own wives and harems, and who perceive no one to be superior to themselves. In order to lead them into the teaching, the Tathāgatas manifest the four immeasurable qualities and the six perfections in the form of goddesses. By demonstrating that they possess enjoyments of desire that are far superior to those of the gods, [they lead them to the Dharma].
Having seen this, they become deeply disillusioned with their own saṃsāra and, through the absence of pride, develop a longing for the excellence of the Tathāgatas. They then inquire, "By what means will these be attained?" and are introduced to the methods for attaining them, such as taking refuge in the Three Jewels and generating the mind of awakening (bodhicitta). In this way, they are led to attain those supramundane qualities.
Furthermore, the Mahāsamaya Tantra states:
"Always for the sake of these sons of the gods who dwell in desire,
And for the sake of others who possess desire,
The maṇḍala of supreme joy is explained."
Thus, just as a dog might lead another dog out, for those beings in whom desire is predominant, [the Buddha] acts to eliminate desire by demonstrating the enjoyment of objects of desire and a retinue of exceptionally sublime consorts. This generates weariness toward ordinary desire and produces an aspiration and longing for the unsurpassed wealth of the Tathāgatas. By causing them to realize the nature of these [desires], they become free from the conceptualization of attachment and the grasping at [consorts] as mothers. Consequently, they are gradually liberated from the afflictions (kleśa) and brought to the perfection of the collection of qualities.
Therefore, the Vajrapañjara Tantra states:
"For beings deluded by desire,
It is by means of desire that desire is dispelled."
The extensive explanation here of the purity of desire is for the sake of training those born from a womb.
Because this tantra teaches exclusively insight and meditative attainment, it is taught in that way by the power of intentional meaning. The Tathāgata perceives [beings] as possessing desire and grasps them in a manner that is unconventional; this is because they have not realized the intentional meaning, whereas this [teaching] is an activity performed through skillful means in order to discipline transmigrating beings. Furthermore, in accordance with the ways of the world, it is said:
"From Dīpaṃkara onwards,
The Tathāgata, free from desire,
Spoke of Rāhula as his son;
This is conformity with the world."
Having concluded this incidental discussion, one should return to the main text. It is taught: "Pukkasī is the snare of hatred." Regarding the statement, "The remainder should be abandoned with effort," some say that while the three channels are supreme, the remaining twenty-nine channels are unnecessary. Furthermore, it is said: "Not even a sixteenth part is required." The meaning is that no one can perceive or perform any function with the channels subtler than the twenty-nine; this is because the tantra states, "Because they do not perform the activities of the foundational meaning."
Regarding the passage: "The stream of bodhicitta is the moon, possessing the nature of the fifteen parts," the deity bodhicitta has the characteristic of the fifteenth day of the moon. Since it possesses the nature of great bliss, it is realized by one endowed with yoga, but it is not realized by means of method alone. "Because it is protected by bliss..."
It is expressed by the term "Sukhāvatī." The remaining meaning of that phrase is easy to understand. Regarding "green, of the family of fearlessness": "green" means extremely beautiful. Because one has abandoned conceptualization and possesses the samaya, one is called "of the family of fearlessness." Regarding "the authentic arising of sihlā and camphor": sihlā is rakta (blood); "camphor" is bodhicitta. This refers to being actually endowed with those two. Regarding "having abandoned method and insight": bola is led as method, and that is said to be "abandoned." Kakkola is insight; the meaning is that one will not achieve accomplishment by abandoning those two. Regarding "the wise, having produced great bliss": having thus produced great bliss through the possession of bola and kakkola, the wise should not abandon the camphor arising from that non-dual bliss. As it is said, "the wise should not abandon the camphor," the meaning is that one must not abandon the melted moon arising from the aforementioned bliss; if that is abandoned, there is no accomplishment. If one asks, "How then should it be taken?" it is not with the hand. It is said, "not with a shell or a conch bowl." It is not taken by means of the hand, but with the mind of all the Buddhas. Regarding "having taken it with the immortal tongue": that very amṛta should be drunk with the tongue. Regarding "strength itself will increase": although one may not attain accomplishment in an instant by drinking that, the meaning is that one's luster, radiance, strength, and majesty will increase. Regarding "the first vowel, the essence itself": this refers to A. Since that mind is the nature of A, [it is so called].
The wise should contemplate [the self] as the nature of all Buddhas. Together with that, regarding the siddhi called "Bestowing the Bliss of Mahāmudrā": the meaning is that by meditating on that bodhicitta endowed with such qualities according to the oral instructions and by relying upon it constantly, one becomes a perfect Buddha. The remainder is easy to understand.
Regarding the phrase "Abiding in the center of the yoginī’s body": it is called "in the center of the body" because it is both yoga and it abides in the center of the body. In actuality, the meaning is "in the center of the non-duality of method."
Regarding "Perfectly abiding by the vow of A": in the center of such a body-maṇḍala, "A" refers to bodhicitta. "Vow" (saṃvara) refers to that which, conventionally, is like a jasmine flower—white—and ultimately, because it constantly joins one to great bliss, it is called "perfectly abiding."
Regarding "Just as it is externally, so it is for the self; that vow is most clear": just as it appears to others in the past or to other yogins, it is likewise clear for oneself. Regarding "The bliss of method is Mahāmudrā; the vajra sense base is the method": the "bliss of method" is so called because it arises from the bliss produced by method itself, and thus it is Mahāmudrā. Regarding "The vajra sense base is the method": because it is born from the vajra, it is the "vajra sense base." In actuality, this refers to the Great Vajradhara himself; because he performs the act of holding the vajra, he is the "Vajra Holder"—this is the literal meaning of the words.
Because he maintains the nature of the five wisdoms, such as the mirror-like wisdom and so forth, he is the Vajra Holder; this is the general meaning. Because he maintains a body whose nature is the mind, he is the Vajra Holder; this is the hidden meaning. Vajra is non-dual wisdom; because he maintains it by its very essence, he is the Vajra Holder; this is the ultimate meaning. Such a Vajra Holder is said to be the method of the vajra sense bases.
If one asks, "How can the bodhicitta arise from the method alone, since it arises from the union of both method and wisdom?"—well, since the Mahāmudrā was mentioned above and it was stated, "The yoginī resides in the center of the body," that mudrā refers to the wisdom mudrā. Therefore, it is said: "My method and wisdom are joined in union."
Regarding the phrase "this secret": this profound secret of method and wisdom is "secret" because it is not the domain of logicians. Alternatively, since this very tantra teaches exclusively method and wisdom, it is not the domain of non-Buddhists, hearers, or those of inferior intellect. It is said that those who lack faith and disparage it will remain in the hells until the end of space. Therefore, it goes without saying that one should not initiate unexamined students into the maṇḍala or grant them empowerments and pith instructions; even to show them a few syllables, a book, or a painting would lead to their downfall.
Also, from the Mahāyoga Tantra known as the Abhidhānottara:
"One should not give [this] to anyone in the Secret Mantra.
One should not let the pith instructions degenerate.
To those who abide in the commitments,
The pith instructions should be given as appropriate."
Thus, it is said. Furthermore, from the Śrī Guhyasamāja, the Mahāyoga Tantra:
"The secret of all the Tathāgatas."
And from this very tantra:
"It is hidden throughout all tantras;
It is taught as the most secret of the secret."
Because it is taught thus, it is extremely secret. If one asks, "Is there no secrecy regarding the offerings, the maṇḍala, and so forth?"—those are explained for the assembly of those with dull faculties. However, this pith instruction of all the Tathāgatas, which is the purity of the three appearances of the secret of method, is explained for disciples with sharp faculties; therefore, it is secret.
Regarding the term Samāja (Gathered): "Gathered" means the two are gathered into one; this is the literal meaning. The "perfect union" of the vajra and the lotus is the general meaning. The "perfect union" of insight and method is the hidden meaning. The gathering of the conventional and ultimate truths, which arises from that very luminosity (ābhāsvara), is the Great Vajradhara, whose nature is non-dual wisdom; this is the ultimate meaning. Because he is non-conceptual regarding duality, it says:
"One should not conceptualize external duality."
Alternatively, regarding the phrase "one should not conceptualize external duality," through terms such as tattvasaṃgraha and so forth, it teaches method alone.
Here, because it arises from the non-duality of method and insight, it is free from and has abandoned dualistic conceptualization; therefore, it is said, "one should not conceptualize it as two." Regarding the passage, "The three bodies are explained as being in the form of wheels in the very center of the body," and so forth: it means that within the center of the yogi’s body, the three bodies—the dharmakāya, the saṃbhogakāya, and the nirmāṇakāya—reside. Furthermore, by being shown in the form of the nirmāṇacakra, the dharmacakra, the saṃbhogacakra, and the mahāsukhacakra, they are called "the form of wheels." Regarding the passage, "Dharma, enjoyment, emanation, and likewise great bliss," the dharmakāya resides in the heart wheel. The saṃbhogakāya resides in the lotus of the throat. The nirmāṇakāya resides in the lotus of the navel. The great bliss resides in the lotus of the crown; such is the meaning. Regarding the passage, "The bhaga, the heart, and the throat are the assembly where the three bodies truly reside," the bhaga refers to the nirmāṇacakra, which has sixty-four spokes. The thirty-two major letters are arranged on the spokes in forward and reverse order, and the syllable A is placed in the center. In the heart, on the eight-spoked dharmacakra, the eight male and female deities are arranged, and the syllable HŪṂ is placed in the center. In the throat, on the sixteen-spoked saṃbhogacakra, the sixteen major vowels are arranged, and the syllable OṂ is placed in the center.
At the crown of the head, on the thirty-two spokes of the wheel of great bliss (mahāsukha-cakra), one should arrange the thirty-two great letters. In the center, one should place the syllable Haṃ. Therefore, the emanation wheel (nirmāṇa-cakra) in the bhaga is the emanation body (nirmāṇakāya); the wheel at the throat is the enjoyment body (saṃbhogakāya); and the wheels at the heart and the crown are subsumed within the dharma body (dharmakāya). This is the meaning of the statement: "The three bodies truly abide therein." The remainder should be understood as appropriate.
Regarding the line: "By the divisions of the concordant cause and so forth, the Blessed One exerts himself in insight (prajñā)," it means that from such insight, the concordant results and so forth arise, and that thereby unsurpassed awakening (anuttara-bodhi) is produced—this is the intended meaning.
If that is the case for insight endowed with skillful means (upāya), one might ask: why is it that all worldly women wander in the three realms of saṃsāra? In response: "They are impelled by the winds of karma." This means that, driven by the winds of virtuous and non-virtuous karma, they wander in the three realms. However, if they possess skillful means and obtain the pith instructions (upadeśa), awakening is also accomplished. As it is said: "For those endowed with great skillful means, the afflictions (kleśa) are the cause of the branches of awakening; even saṃsāra has the characteristic of peace; therefore, the Tathāgatas are inconceivable."
Alternatively, the phrase "the Blessed One exerts himself in insight" means that since insight arises and emerges from the four aforementioned results, one "exerts oneself" in it. As for "karma is impelled by the winds," it refers to the winds of the channels (nāḍī).
Because the moon’s descent into the womb is the activity of the wind, it serves the purpose of performing the functions of the Elders and the cakras. Regarding the statement, "The belly is explained as the celestial palace," the belly is the hollow interior of the body. Because the mind abides in the moment of detachment, it is called the bhaga. Regarding the statement, "The saṃghāṭī is the blazing womb," in the world, those honored as venerable are those who have gone forth; here, however, it refers to generating the perception of all sentient beings as having gone forth and as being the Teacher. As the venerable Mahālakṣmī said: "By knowing the mantra in all things, one should not treat them with contempt; Vajrasattva himself always dwells there in his manifest form." And the noble Kāśyapa also said, "One should view all sentient beings with the perception of the Teacher." Therefore, entering the mother’s womb and remaining naturally enveloped by the fetal membranes is the saṃghāṭī. Just as training arises in dependence upon an abbot, the child is born in dependence upon the mother; thus, the mother is the abbot. Regarding the statement, "The hands are the palms joined to the Protector," at the time of birth, the hands emerge with the palms joined at the forehead; thus, they are called "hands." Then, the gradual growth is the meaning of the body being produced step-by-step, just as training produces the higher realms and awakening. Regarding the statement, "The recitation of mantra is the udvarta," the child emerging from the womb and remaining naked is the "naked physique." Following that, those whose heads are shaved are the monks.
Regarding the phrase "those sentient beings and so forth," there is no doubt that they are buddhas. As the venerable Indrabhūti also said: "Vajrasattva himself dwells pervading the minds of all sentient beings." Just as if one were to find a single ounce of alchemical elixir and apply it to a thousand ounces of iron, it is certain that all would be transformed into gold, so too, there is no doubt in generating the certainty that all sentient beings are buddhas. Therefore, for the yogi who has entered the gateway of this tantra, the meaning of meditating on all sentient beings and all phenomena as the nature of glorious Heruka is as follows; the remaining parts are not written here as they are easy to understand.
"This sentient being is a buddha,
Yet is pervaded by the stains of the imputed;
Once those are removed, they are a buddha."
Regarding this: all sentient beings are the nature of all buddhas, the essence of awakening, the nature of the dharmakāya. If one wonders, "In that case, why do they wander in the three realms of saṃsāra?" it is because they are "pervaded by the stains of the imputed," meaning they are conditioned by the veil of ignorance and, under the power of the latent afflictions, engage in various actions, thereby taking birth and wandering in the three realms. If one asks, "Is there then no means to purify them?" it is said: "Once those are removed, they are a buddha." As it is also stated in the Madhyāntavibhāga: "This is with stains and without stains, like the element of water, gold, and space; it is held to be pure just as those are pure."
Also, from the Subāhuparipṛcchā-tantra:
"With the stains of afflictions such as desire,
This mind is said to be saṃsāra.
When afflictions are purified, like crystal or the moon,
It is proclaimed to be the far shore of the ocean of existence."
Thus it is said. This means that if the afflictions are completely purified, there is no doubt that all are buddhas. Regarding the statement, "One's own mind itself is awakening," the mind-essence of all sentient beings is the buddha; a buddha other than the mind cannot be found elsewhere.
Also, from the Lokottara-parivarta:
"O Sons of the Victorious One, the three realms are mind only. Realize that the three times are also mind only, and realize that this mind is without center or periphery."
The master Nāgārjuna also said:
"The very mind by which the childish
Are bound by the fetters of saṃsāra,
That same mind, for the yogi,
Becomes the state of the Sugata."
And from the Sarvarahasya-tantra:
"The five elements, the nature of the five,
Having stabilized the human body,
By meditating with certainty on that reality,
Through the power of one's own mind, one becomes a buddha."
And from this very [text]:
"In any of the world systems,
A buddha will not be found elsewhere;
Mind-essence itself is the perfect buddha,
No other buddha has been taught."
Therefore, the meaning is that there is no buddha apart from the mind. The remainder is easy to understand.
"Earth is known as Pukkasī; just as Akṣobhya is the mudrā, so too are the delusions of the earth elements. The body is explained as Vairocana," and so forth. Regarding this, the body is associated with Vairocana, and likewise with Akṣobhya. The phrase "and so forth" indicates that body and mind arise in mutual dependence and do not arise independently. In the same way, the families of the Tathāgatas and the five families also depend upon one another, arising in the manner of cause and effect. Thus, the vajra family is associated with the family of delusion, and the elements also arise through mutual transformation.
Regarding "the three secrets in the center of the wheel," this refers to the meaning of that which abides in the center of the body's wheel. Regarding "the earth-dweller is the body mudrā," this means the earth-dweller is the Mahāmudrā of the Body; "the vajra-bodied one gazes downward," which is associated with the Father. "The sky-dweller is the desire mudrā" is associated with the Mother; "the vajra women gaze upward." Regarding "the mind is of the nature of selflessness," this refers to the bodhicitta being empty of the two kinds of selflessness, purified of the stains of subject and object, and free from all extremes; this is the meaning of "abiding in the center." Regarding "distinguished into the six families," the six families are Akṣobhya, Vairocana, Ratnasambhava, Amitābha, Amoghasiddhi, and Vajrasattva. The remainder is easy to understand.
This is the explanation of the fourth chapter. Now, the fifth chapter is explained. Since this tantra generally teaches only the pith instructions, it is not the domain of the hearers and so forth; therefore, because it must be understood through the intended meaning, through symbols, and from the mouth of the guru, the terminology has not been explained in detail.
"Kissing selflessness, the principal one touches the skull-cup"—this refers to the Hevajra himself in non-dual union with the consort. The "vajra-skull-cup" is Heruka. Furthermore, "grasping" means grasping the breasts; the meaning is that he then clarifies the maṇḍala of meditative union. The remainder is easy to understand through the symbols.
"With joy, the two are in union"—this means that from the non-duality of the father and mother, they possess the ultimate joy.
"By the unmoving self-form, unmoving bliss is attained"—in this context, because at the ultimate stage no conceptualization naturally radiates, it is called "by the self-form." Since it does not radiate anywhere and in that very instant brings about the attainment of the siddhi of Mahāmudrā, it is termed "attaining bliss."
"The remainder is black like a bee"—this means the right head is white, the left is red, and the center is black; the remainder is black like the tail of a bee. The rest is not written as it is easy to understand. Regarding the hand-symbols of Heruka, holding the skull-cups of the eight cold ones and so forth is the sign of bringing the wealth of the great gods under control. Holding the eight [elements] such as earth and water refers to their respective deities.
"Two-drinker" and so forth, in sequence, refers to the elephant. This explains the aforementioned elephant, horse, and bird. The elephant is called "two-drinker" because it first inhales water and so forth through its trunk, and then subsequently sucks it up into its mouth; thus, it drinks with two [nostrils/mouths]. The meaning of "holding the skulls of such [beings]" is as follows: earth is the Earth Lord (Sāmādevī); water is the Water God (Varuṇa); wind is the Wind God (Vāyu); fire is the Fire God (Agni). Likewise, the sun and moon, the "End-Maker" (Antaka) which is Yama, and the "Wealth-Protector" (Dhanapāla) which is Kubera. The meaning of holding their skulls is: why? Because all beings, such as gods and elephants, possess the cause of awakening; therefore, in order to lead them [to that state], they are held as hand-symbols. The remainder is easy to understand and has not been written.
Regarding "the bear and the mongoose of various colors," this means that the head is white, the one below it is yellow, and so forth, having the nature of the five colors. The remainder is easy to understand.
Regarding "having also summoned Tilottamā," this refers to a consort of Śakra. The meaning is that having summoned her and blessed her, she was empowered as the Vajra Essence (Vajragarbha). Regarding "the long-sounding [syllable] correctly," this refers to drawing out the sound of HŪṂ for a long duration. Regarding "the women are summoned by the mantra," it means the women are summoned by that mantra. Regarding "the first Veda itself is adorned with a half-moon," the first Veda refers to the syllable OṂ, and the half-moon is the crescent mark placed above it.
Aṣṭānanā and so forth are the mantras of the eight-faced Heruka. Regarding the statement, "In the west, a tortoise; in the north, a snake should also be drawn," this is an error that must be examined. Since the hand-symbols of the two deities mentioned above hold a snake in the west and a tortoise in the north, if this were the case for the hand-symbols to be drawn here, it would be inconsistent; therefore, examine this well. The remaining points are great locations of pith instructions and should be learned from the mouth of the Guru. This concludes the explanation of the fifth chapter.
Now, the sixth chapter of the Two-Part Tantra is explained: "Embracing the goddess firmly, one touches wisdom to method." Regarding this, "touching" means placing the vajra upon the lotus. "Firmly grasping the hair" means grasping the beautiful body of the goddess. Because one strikes the entire body with the nails of wisdom, it is called "playing with the nails." Then, becoming non-dual is the "union." This concludes the explanation of the sixth chapter.
Now, the explanation of the manuscript from the seventh chapter is shown: "Having made ink from the fat of a great bee," and so forth. This means writing the letters with a pen made of human bone, using ink made from the smoke of marrow, fat, and so on from a manuṣya (human) corpse. "Wicked people" refers to those who lack the samaya (commitment). If such a person sees the physical form or the volume, it means they are deprived of accomplishments in this life and all future lives. "To the wicked and ordinary" means it should be hidden between the armpits and the hair. "The manuscript is the domain of the path" means:
Although no other volume for its concealment was found, the meaning is that it should be hidden beneath the "lower ka" and beneath the "blocking of the three circles." Regarding the phrase "those with the forms of the nine dead," the intended meaning is that they sit upon the nine corpse-seats. "The skin of the vyāghra" refers to the skin of a tiger. Regarding "one should eat again and again," the meaning is that during the gaṇacakra, one should repeatedly enjoy food, drink, and so forth. Regarding "then make offerings to the mātṛs," the meaning is that after making offerings to the deities of the yogin’s body-maṇḍala with such enjoyments as food and drink, one should present the offering of bali from the remnants of that activity to the mātṛs, ḍākinīs, and so forth. Alternatively, the meaning is: "After making offerings with food, drink, and so forth, as well as with dance and song, one should make offerings to the mātṛs with the offering of unsurpassed bliss through meditative union." The remainder is easy to understand. This concludes the explanation of the seventh chapter.
Now, the meaning of the eighth chapter is explained. Regarding "then the yoginī asked," the meaning is that the goddess Nairātmyā asked. Regarding "What is the Great Seal (mahāmudrā) like?" this refers to the Great Seal of the Consort; since its characteristics and signs are clear from the tantra itself, they are not written here. Then, the goddess, having rejoiced, spoke these words: "How should those beings who are difficult to tame and of the lowest [capacity] be tamed?" The Blessed One replied: "First, establish them in the poṣadha [vows]."
Thereafter, the ten trainings should also be given; then the be-sha should be taught; then the sūtra class; then the conduct should also be taught; thereafter, the two Madhyamaka systems should be taught; and all the tantras should be understood. Then, having established [the student] in Hevajra, and having accepted the disciple with devotion, accomplishment will occur without a doubt.
Regarding this: if the completion stage exists within the tantra itself, one might ask, "What is the use of the generation stage?" and thus wonder why it is necessary to abide by the stages of training rather than training directly in Hevajra itself. However, this objection of yours is like a child accumulating wealth and so forth without a mother. Therefore, even from the great Tattvasaṃgraha Tantra, the Tathāgatas addressed the Bodhisattva Sarvārthasiddhi: "That mind is naturally luminous, like the moon. Just as the lunar maṇḍala is perfected gradually, so too that naturally luminous mind is perfected gradually." Furthermore, the sūtras state that in the world, archery, the arts and crafts, fruits, grains, and so forth are perfected gradually, not instantaneously. Likewise, even when training in the absorption of the completion stage, one should train in entering it gradually, not instantaneously. Therefore, without the isolation of the body, one is unable to know the isolation of speech.
Without the isolation of speech, the isolation of mind cannot be realized. Without the absorption in the non-appearance of the mind’s own nature, the conventional truth cannot be directly perceived. Without the realization of the conventional truth, the ultimate truth cannot be directly perceived. Without the ultimate truth, the stage of union cannot be directly perceived. Having seen this sequence of meaning, the Blessed One taught that one should train in the gradual entry and not in the instantaneous. By training in the completion stage of the gradual entry, one’s own continuum will be purified instantaneously. Regarding this, it is said: "For sentient beings who are beginners, the Perfect Buddha established the method for entering the ultimate truth like the steps of a ladder." Thus it was spoken.
One should enter the supreme path itself without elaboration; however, this should be understood as the response to the question: "How should those sentient beings who are difficult to tame and of the lowest capacity be tamed?" Therefore, for childish ordinary beings who are like cattle, taking refuge in the Three Jewels and observing the eightfold precepts is what is meant by: "First, establish them in the sojong (restoration and purification)." Furthermore, in order to turn them toward nirvāṇa, observing the ten śīla precepts is what is meant by: "Then, the ten precepts are also given." Following that, the bhikṣu [teachings] are the instruction in the specific dharma of the Hearers (śrāvaka).
Then, regarding the Sūtra class: the Dharma of the Śrāvaka Sautrāntikas is taught, and the two hundred and fifty vows of a monk are conferred. Following that, the conduct is taught, and having been led to generate the conventional bodhicitta, the teachings of the Yogācāra are to be presented. After that, the meaning of the Great Madhyamaka, which is free from all extremes, is taught, and one is led to generate the ultimate supreme bodhicitta. Then, abiding by the forty-two bodhisattva downfalls and the eight root defeats, one should enter and practice by way of the perfections.
Then, in order to swiftly attain the state of a perfectly awakened Buddha, one enters the gateway of liberation of the Secret Mantra. Having entered the maṇḍala of the sublime gurus and received the empowerments and the pure samayas, one should understand all the outer and inner tantras. This is the meaning of the statement: "One should understand all the tantras." Finally, having entered the gateway of the glorious Hevajra and received the empowerments of insight and primordial wisdom, by engaging in the practice, one will undoubtedly attain the siddhi of Mahāmudrā. Therefore, the meaning of the verse: "Then, having established [the student] in Hevajra, and having accepted the disciple with devotion, there is no doubt that they will achieve accomplishment" is explained. This concludes the explanation of the eighth chapter of the Two-Part Tantra.
Now, the meaning of the ninth chapter is explained. Regarding those who have become enemies of the Three Jewels and the guru, the fierce ritual is to be performed. As for the line: "The characteristics arising from the union..."
"Arising from action" refers to extracting the mind from the aggregates of the enemy. Regarding the phrase "from the root of the target's navel": having drawn the mind from the enemy's navel with a hook (aṅkuśa), one gathers the three syllables at the heart; if these are then expelled, death occurs. By performing such an application many times, the meaning is that even a Buddha is destroyed. Furthermore, if the syllable nṛ residing at the enemy's heart is taken with a hook as described above, it is accomplished; this is the intended meaning. Moreover, from the beginning, middle, and end, one must be embraced by great compassion. One who is devoid of compassion will destroy themselves. Then, regarding the phrase "visualizing a needle on the path": one should visualize a needle piercing the enemy's heart and all the pores of the skin; if one also visualizes the heart and so forth being burned by fire, death will occur. Regarding the phrase "Look, O Goddess Ratnī": a precious gem that is not pierced is of little value, whereas one that is pierced is of great value. Likewise, one who has attained the non-conceptual absorption (samādhi) that purifies existence is called "Ratnī," whereas one who conceptualizes things as real entities is not so. If one performs the application of practice with such a blazing body, the meaning is that one attains the accomplishments (siddhi) as desired. Since such a state is like a precious maṇḍala, it possesses all the qualities of sensory enjoyment. The remaining parts are easy to understand and thus have not been written. Regarding the phrase "I shall explain the secret mantras; first is Vairocana": the extraction of the mantras is taught in the second chapter.
Why is it hidden? It is concealed so that those without the samaya and those reckless outsiders, such as the tīrthikas, may not understand it. If one asks: "Since the tathāgata possesses compassion that is all-pervasive and not hidden from sentient beings, is it not contradictory to conceal the letters and so forth here?" Although the tathāgata is without partiality or distinction, for those beings who have not become suitable vessels and are unable to engage with the meaning, he first trains their minds in the distinctions of the vehicles. Once they eventually become suitable vessels, only then is it revealed. Therefore, the tathāgata remains for eon after eon for the sake of each and every sentient being, gradually establishing beings in bodhi, rather than establishing them instantaneously all at once like a creator. Nevertheless, for those possessing the supreme faculties who are suitable vessels, the secret vehicle is taught; for those who are not, other successive vehicles are taught. It is kept secret from those who have not received empowerment and do not abide by the samaya. As it is said in the commentary on the Prajñāpāramitā-navaśatikā: "The measure of secrecy for those who have not entered the samaya is that even the bodhisattva Maitreya does not appear in light." And: "I, a bodhisattva hindered by only one birth, have been prophesied by all the tathāgatas to manifest complete awakening in a future time. In all the buddha-fields of the ten directions..."
"I have seen the inconceivable qualities of the body, speech, and mind of all the tathāgatas. Since they are merely obscured by the veil of the buddha-bhūmi, there is nothing whatsoever that is secret. What secret could there be for me regarding the performance of this maṇḍala?" Thus he requested. He replied, "Maitreya, although you have seen everything, I do not permit you to teach this maṇḍala to those who have not previously entered into its samaya." Having spoken thus, Maitreya, the bodhisattva, subsequently entered this very maṇḍala and, being delighted, offered praise. Furthermore, from this very tantra: "To speak words of intentional meaning without the empowerment of Hevajra, there is no doubt that one will fall into the violation of samaya. By means of demons, thieves, robbers, epidemics, and poisons, even a buddha himself might die. Therefore, there is no contradiction in teaching the meaning of mantra by way of concealment."
Regarding "First is Vairocana," this is Oṃ. Regarding "The fourth of the ūṣman," this is Ha. "Adorned by Pukkasī and pressed by emptiness," this is U. "Pressed by emptiness" refers to the bindu. From the union of these three, Hūṃ is accomplished. At the end of that, Svāhā is the mantra for subduing. "First is the first class," this is A. "Then likewise the sky-farer," this is U. "At the end, one should join Svāhā," in this context, "emptiness" is the bindu. Svāhā is the actual thing; it is the mantra for causing hatred.
Explicitly, it is oṃ vajri svāhā. Regarding "the first of the classes and the Īśvara," this refers to a. Regarding "the third of the fifth," this refers to va. Regarding "having joined the ḍākinī of emptiness," "emptiness" is the bindu (ṃ), and "ḍākinī" is u. Regarding "ending with svāhā for the rite of wrathful activity," this is explicitly oṃ vuṃ svāhā. Regarding "at the very beginning of the class," this is e. Regarding "possessing a red hūṃ and ending with svāhā," this is explicitly oṃ hūṃ svāhā, which is the mantra for summoning. Regarding "at the beginning, for the one of the delusion family," this is o. Regarding "also correctly joining ghu and finally joining svāhā," this is explicitly oṃ ghu svāhā, which slays gods and humans. Regarding "the beginning is the first," this is oṃ. Regarding "correctly joining the Vajra-ḍākinī," this is u. Regarding "at the very beginning of Vairocana himself," this is a. Regarding "the second of the semi-vowels," this is ra. Regarding "joined by the Vajra-ḍākinīs," this is u. Regarding "the first of the first," this is ka. Regarding "correctly joined by the ḍākinī," this is u. Furthermore, regarding "the first of the first, correctly joined by the ḍākinī," this refers to ka and u together. Regarding "the third of the semi-vowels," this is la. Regarding "furthermore, correctly joining in that same way, adorned above by Caurī," this is e. Regarding "also correctly joining hi and making it end with svāhā," this is hi svāhā.
Regarding the phrase "the secret mantra of Kurukullā," the actual meaning is "the dhīḥ of Kurukullā." "First is oṃ, the third of the fourth" means oṃ is the actual [syllable], and the third of the fourth [vowels] is e. "Adorned with the form of Caurī" means e. "The fourth of the semi-vowels" means va. This is joined with devapicu-vajra. "The fourth of the sibilants" means ha joined with a. "Adorned by Pukkasī" means u. "Suppressed by the void and tripled" means the three hūṃs. "The third of the fifth" means ba. "The first of the third" means ṭa. "Ending with svāhā is the heart mantra of the Joyful One" means the actual mantra is devapicu-vajra hūṃ hūṃ hūṃ phaṭ svāhā, which is called the heart mantra of the Joyful One.
"Vairocana at the beginning" means a. "Jvala jvala" is the actual [syllables]. "The fourth of the fifth" means bha. "Joined with the first of the semi-vowels" means ya. "Adorned by Ghasmarī" means o. "From the fourth of the sibilants" means ha. "Perfectly adorned by Vajraḍākinī" means a. "Suppressed by the void and tripled" means the three hūṃs. "The second of the fifth" means pha. "The first of the third" means ṭa. "Ending with svāhā" is the actual [mantra]. This is the mantra of the Four-Armed [Lord]. "Vairocana at the beginning" means a.
The first of the first is ka. The first of the third is ṭa. "Apply the internal sequence" refers to i, the vowel gu-gu. "By means of doubling" refers to the actual [syllable]. The third of the fifth is ba. The third of the second is ja. "Adorned with fire" is ra. "Apply three hūṃs" refers to the actual [syllables]. "The second of the fifth" is pha. "The first of the third" is ṭa. At the end, svāhā is the mantra of the Six-Armed One. "The first is Vairocana" is a. The first of the fourth is ta. "Also adorned with fire" is ra. "Adorned with Vetālī" is e. The third of the semi-vowels is la. "Adorned with Ghasmarī" is o. "The first of the first" is ka. "Perfectly joined with the vajra" is a. "Kṣa adorned with Caurī" means kṣa is the actual [syllable] and caurī is e. The first of the fifth is ba. The fourth of the sibilants (uṣman) is ha. "Adorned by Vajraḍākinī" is a. "Suppressed by emptiness and tripled" refers to three hūṃs. Together with phaṭ and svāhā at the end is the actual [mantra], the mantra of the Two-Armed One. The first of the first of Nairātmyā is ka. The first of the second is ca. The first of the third is ṭa. The first of the fourth is ta.
The first of the fifth [group] is pa. The first of the semi-vowels (antaḥstha) is ya. The first of the sibilants (ūṣman) is śa. "The first is Vairocana" refers to a. At the end, together with svāhā, is the mantra for subduing a region; it is to be recited one hundred thousand times. The second of the semi-vowels is ra. Kṣa is the second. The third is hūṃ. "The first is Vairocana" is a. At the end, joined with the semi-vowels and svāhā, joined with svāhā at the base, is the mantra for purifying substances. "The first is Vairocana" is oṃ. The vajra with āḥ and hūṃ is the mantra for blessing drinks and so forth. "The first is Vairocana" is oṃ. The vajra ākāro mukhaṃ is that very same mantra as above. The third of the sibilants is sa. The fourth of the semi-vowels is va. Adorned above with fire (agni) is ra. Following dharmāṇāṃ is the actual [mantra]. The vajra is a. Ādy-anutpannatvāt and oṃ āḥ hūṃ phaṭ svāhā is the ritual for the bali offering to the entire assembly of spirits (bhūta). This concludes the explanation of the chapter on extracting the mantras from the Hevajra Tantra, the ninth chapter.
Then, the tenth chapter of the Hevajra Tantra is explained. From this chapter, [it teaches] which actions are to be performed through the varieties of recitation and rosaries, how to make a gem radiant by anointing it with appropriate substances, and furthermore, the performance of the final śva [mantra]. The word sapa is connected to what was explained above.
This is the explanation of the tenth chapter, the chapter on Recitation, from the Two-Part Tantra. Now, the explanation of the eleventh chapter of the Two-Part Tantra is presented. This chapter teaches the physical signs of the yoginīs, the lines on their hands, and the signs of their complexions; as these are easy to understand, they have not been written out here.