Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This commentary serves as a technical guide to the Ḍākīṇīvajrapañjara tantra, focusing on the precise decoding of symbolic language and the ritual implementation of the mandala. The text functions as a gloss on difficult points, translating tantric metaphors into specific meditative and ontological categories. It maps the five elements and the five poisons onto specific deities and goddesses, while integrating Madhyamaka philosophical frameworks to explain the non-substantial nature of speech and mind. The author commits the reader to a rigorous system of visualization and purification, where the practitioner must move from the abandonment of external objective entities to the establishment of selflessness. By detailing the arrangement of the Heruka mandala and the specific functions of ritual implements and seed syllables, the work bridges the gap between abstract tantric theory and the concrete application of sādhana, ultimately aiming for the realization of the fruit of stream-entry through the synthesis of meditative insight and ritual precision.
Provenance
About this text
A commentary on the difficult points of the Ḍākinīvajrapañjara, the work known in Sanskrit as the Ḍākinīvajrapañjara[mahā]tantrarājasya pañjikā[prathamapaṭala]mukhabandhanāma is attributed to the Indian author Indrabhūti. It was translated into the classical Tibetan language by Sūryagupta and the lo tsa ba dge slong shakya brtson ’grus. The Tibetan version, titled rgyud kyi rgyal po mkha' 'gro ma rdo rje gur gyi dka' 'grel zhal nas brgyud pa zhes bya ba, is preserved in the Tengyur, volume ཅ, where it comprises 12 pages and is situated within the Non-dual Tantra collection. The work enacts a technical decoding of symbolic language, mapping the elements—such as space, earth, water, fire, and wind—onto specific goddesses and the vajras of mind, speech, and body. It further details the ritual implementation of the mandala and the function of seed syllables like Oṃ Āḥ Hūṃ to render these elements blessed. A scholar or serious reader consults this text today to understand the translation of tantric metaphors into meditative categories and the specific arrangements of the Heruka mandala, bridging the gap between abstract theory and ritual practice.
Cite thisAnuvāda, “A Commentary on the Difficult Points of the King of Tantras, the Vajra Tent of Ḍākīṇis, called “An Introduction”” (Toh 1194), machine draft, 2026.https://naxiai.com/tibetan/works/toh1194
Summary & commentary
Significance
The work is significant for its integration of Madhyamaka philosophy with the complex iconography of the Ḍākīṇī traditions. It provides a window into how later Tibetan commentators systematized the 'difficult points' of Indian tantras to ensure ritual accuracy and philosophical coherence.
Structure
Passages
Section
Description
2-4
Symbolic Correspondences and Deities
Definitions of the elements and the mapping of the five poisons to specific goddesses.
5-6
Ontology and Realms
Discussion of the three realms of beings and the distinction between external objects and the internal mind.
7-8
Meditation and Epistemology
The role of meditating on selflessness and the use of logical proof to establish spiritual goals.
9-15
Ritual Visualization and Mandala Construction
Instructions on the generation of sun and moon mandalas, the sequence of Heruka deities, and the arrangement of the sādhana.
16
Cosmology of Defects
Analysis of the distribution of defects across the subterranean, terrestrial, and celestial realms.
Themes
Transformation of Poisons (4)
Non-substantiality and Madhyamaka (11-12)
Mandala Geometry and Iconography (10, 13, 15)
Selflessness and Stream-entry (7)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Commentary on the Difficult Points of the King of Tantras, the Vajra Tent of Ḍākīṇis, called “An Introduction”·
In the language of India: Ḍākinīvajrapañjaramahātantrarājasya paṭalamukhabandhanāmapañjikā. In the language of Tibet: The Commentary on the Difficult Points of the King of Tantras, the Ḍākinī Vajrapañjara, Entitled "The Oral Lineage" (mKha' 'gro ma rdo rje gur gyi dka' 'grel zhal nas brgyud pa).
Homage to the Blessed One, the Vajra Ḍākinī, and to all the Ḍākinīs. Homage to the glorious Hevajra.
Though drawn forth by long-standing insight, those who are held by compassion—to that great lord, Vajrasattva, I pay homage. Having prostrated at the feet of the master who bestows supreme liberation, I shall compose a brief [explanation] for the sake of clarifying the Ḍākinī Vajrapañjara.
Regarding the passage beginning with "space and matter," the teacher to be accomplished is the Blessed One, the Ḍākinī Vajrapañjara. The ultimate truth, which is beyond analysis and abides everywhere, and the ultimate truth of all phenomena—that is the conventional truth which abides pervading all beings. In order to fully realize and clarify that, Vajragarbha, the compiler, established it. In the Hevajra as well, it is explained as "abiding pervading the stable and the moving," and this is because it is well-known in other philosophical systems as well. The five great elements are connected to the generation stage; since their habitual tendencies are the master, they are mentioned first.
Among those, because space is not very clear, it is described first: space is without obscuration. The solid is the nature of hardness, which is earth. The clear is that which flows, which are the waters. The one without opportunity is that which, by burning, does not grant any space; this is fire. The illuminator is the wind of the eyes and the objects; these very elements become the goddesses such as Pukkasi and the rest. As it is said: "Pukkasi is explained as earth, likewise Śavarī as the water element, Ghasmarī is explained as fire, and Candālī is renowned as wind." "Space" refers to bliss. Furthermore, when maintaining the deity yoga, it is taught that these should be viewed as the foundational entities of the generation stage. Regarding "the variegated vajra" and so forth: "variegated" is space because it pervades all beings and is of the nature of emptiness. The "four vajras" are the variegated vajra and the vajra seat of Vajrasattva, which is the maṇḍala of the Great Powerful One (Mahendra). The "dwelling" is its dwelling place, the maṇḍala of water. "The realm of sentient beings" is the one below that, the maṇḍala of fire. "Mental play" is that which plays together with the mind, which is wind. With those supports, the emanation is taught: "under the earth" and so forth, meaning under the earth, upon the earth, the higher realms, and the intermediate space. Then, the specific way in which the entire world is situated is taught:
Regarding the passage beginning with "mind and so forth," these become the goddesses. Thus: "The sky-farer is the Mind-Vajra; the earth-farer is the Speech-Vajra; the one dwelling beneath the earth is the Body. By Oṃ Āḥ Hūṃ, they are made Blessed." The activities of the body and so forth are taught in the passage beginning with "one and so forth." "One" is non-dual consciousness. "Two" are the apprehended and the apprehender. "Space-bliss" is the bliss of existence and non-existence. As it is said: "This very great wisdom dwells pervading the entire body; it possesses the nature of both duality and non-duality, the Lord who is the master of existence and non-existence." Now, the purification of the six families is taught in the passage beginning with "six and so forth." "Six" refers to the definitive enumeration of the six families: "Desire, hatred, and delusion, likewise the samaya, the sattva, and the jewel—these are taught as the six families, which thoroughly accomplish the liberation of desire." If one follows the Vaibhāṣika and Sautrāntika schools, the view that those who go [to the realms] are distinguished by the five is taught in the passage beginning with "five and so forth." "Five" refers to the five aggregates. These are also the deities, as follows: "The aggregate of form becomes Vajrī; feeling is explained as Pāṇḍarā; perception is the Water-Yoginī; formations are the Vajra-Ḍākinī; and in the nature of the aggregate of consciousness, Nairātmyā-Yoginī resides."
"It is taught as the five, such as hatred," and so forth. The purification of these also becomes the goddesses, as follows: "Hatred is said to be Vajrā; desire is the Water Yoginī; jealousy is Vajraḍākinī; pride is likewise the Secret Yellow One; and delusion is explained as Vajrā and so on." Thus, "the purification of hatred and the rest."
Regarding the occasion when the aggregate of form, together with its elaborations, is established as the twelve sense bases, it is referred to as "twelve of six." These are also clearly distinguished as the goddesses, as follows: "Delusion Vajrā is placed in the eyes; hatred Vajrā in the ears; pride, desire, and likewise awareness—these should also be meditated upon as Nairātmyā. Likewise, form is explained as Pāṇḍarā; sound is renowned as Caurī; the aspect of smell is Vetālī; taste is renowned as Ghasmarī; touch is explained as Bhūcarī; and Khacarī is the dharmadhātu."
Furthermore, the source text of the Vaibhāṣikas regarding the twelve sense bases states: "The nature of the primary elements and their derivatives is the sense base of form." In that regard, it is taught that these beings who abide by following the views of others will also abide as deities themselves. The source text of the Sautrāntikas, however, holds that the two types of primary elements are not truly existent, whereas form, touch, and so forth—these four—are truly existent. These very things are the aggregates, elements, and sense bases.
Regarding the explanation of the nature of the abodes, such as the desire realm (kāmadhātu) and so forth, it says "the beings" (jagat), which is understood as fourfold. In that regard, the three types of beings—the desire realm, the form realm (rūpadhātu), and the formless realm (ārūpyadhātu)—are to be associated with the four, such as Vajrasattva and the rest, within the Akaniṣṭha [heavens]. Furthermore, the emanations of Rūpavajrā and the others, along with their elaborations, are also taught. Regarding that, it says: "One less than twenty." This refers to the eighteen elements (dhātu) and their very nature of non-arising; these are nineteen. Thus:
"The faculties, the objects themselves,
And the consciousnesses of the faculties—
These are explained as the eighteen elements;
O Yoginīs, understand this!
The natures themselves are non-arising,
Neither true nor false,
Like the moon in water;
Thus all Yoginīs should be known."
This means that one should realize the purity of the eighteen elements, as well as the purity of the aggregates (skandha) and sense bases (āyatana). The nature of non-arising is the very purity of nature; by this, it is certain that all other things are definitively applied. Through that purity, it is taught by way of perceiving its specific distinctions. Regarding the phrase "the three realms" and so forth: in the desire realm, sentient beings are bound by many causes such as the two-by-two embrace, holding hands, laughing, and gazing. Thus, it is taught that they abide as father, son, and mother, beginning with the words "father and..." Regarding the form realm, it is taught:
Regarding "external objects": this refers to the abandonment of the forms of habitual engagement and the enjoyment of external objective entities. The "internal mind" is the formless realm, the non-dual cittamātra (mind-only). "Together with all the consorts" refers to the mandala of the supramundane deities. "Dharmas" refers to the collections of truths. "From all" refers to the assertion of the reality of activities such as extending and contracting [the limbs], which are not established by valid cognition and are therefore not discussed here. Their nature is also taught otherwise as "selflessness." "Selflessness" refers to the selflessness of the person, and by this, it also refers to the entity of selflessness. The source text concerning the nature of the Arhat, which abides in an entity that performs mere activity, is taught as "the fruit" and so forth. "Fruit" refers to the fruit of stream-entry and so on, because it is that which is to be accomplished. "Cause" refers to the meditation on selflessness and so on, because it is that which produces. Agency is not merely the cause; it is also taught that activity is for the sake of producing wisdom, as in "the cause" and so forth. "Activity" is the name. Because these two are to be established as the object to be established and the means of establishment, the establishment is taught here: "The object to be established and the means of establishment are endowed with the vajra."
In this way, the fruit of stream-entry and so forth are to be established because they are to be produced by meditating on selflessness. That [meditation] is also the means of establishment, because it is the very means of knowing selflessness. Meditation on selflessness and so forth are the objects to be established as causes, because they are the objects of knowledge for those who are stream-enterers and so forth. The means of establishment is that which brings about the arising of the fruit of stream-entry and so forth. Therefore, the Yogācāra texts also explain the manner in which beings abide; here too, one should view it in terms of the relationship between cause and effect.
As for the "all-basis consciousness" (ālayavijñāna), it is the "all-basis" because it serves as the foundation for all habitual tendencies (vāsanā) of objects and sentient beings without exception. As for the "dharmadhātu," it is the consciousness of the afflicted mind (kliṣṭamanovijñāna) together with its factors, which produces the grasping at phenomena as a self and so forth. As for "unborn reality," because the nature of objects of knowledge is indivisible, saṃsāra and a self do not exist within the functioning consciousnesses that are devoid of their respective causes. The state of an Arhat is also explained as the fruit and the mere cause by the aforementioned [passage]; the explanation of cause and effect is taught by the words "cause and..." and so forth, and the effect and its activity are [illustrated] by smoke and so forth, and by the activity of fire and so forth.
Because the proof and the cause are also understood through fire, smoke, and so forth. These two are to be established: in this way, smoke and so forth are the proof because they are that which is to be known; fire and so forth are also the proof because they are the agents.
"Though the Buddha-nature is partless and without aspects, those whose views have become inverted perceive it as subject and object, and conceptualize it as if it possessed divisions." From this point, "these wandering beings" and so forth are merely words here. Regarding "sentient beings" and so forth: sentient beings are the basis of the vessel-like world, which is the ālaya-vijñāna (all-ground consciousness), because that alone is the single locus. The world of living beings, too, is not separate from within that; there is no individual apprehension apart from it.
Furthermore, it is the dharma (phenomena); that is what is taught as the "selflessness of phenomena." The phrase "perception of a self" is intended here to mean "mere perception." Here, the meaning is asserted as follows: regarding the element of sentient beings and the element of space, the distinction of perceiving them as a self by others is taught as: "The perception of self and mine where there is no self." The Madhyamaka source text states what is the support for beings: "Though devoid of entities." Being devoid of entities is the ultimate truth (paramārtha-satya), because conventional truth (saṃvṛti-satya) is not devoid of entities. The distinction of the locus of observation is taught:
Regarding the phrase "Sukhāvatī" and so forth, these explain the stages of the yogi who abandons the defects of saṃsāra. "Dustless" refers to the moon maṇḍala generated by the letter A and so forth. "Faultless" refers to the sun maṇḍala generated by the letter Ka and so forth. "Free from dust" refers to the vajra. "Destroyer of sin" refers to the vajra pride. "Waveless" refers to absorption (samādhi).
The state of abiding in the deity yoga of the nature of Samantabhadra is stated as: "Inner bliss and the bliss family." That very deity yoga is explained in detail as: "Secret," and so forth. In that context, "Secret" is this to be accomplished: the maṇḍala of Heruka, the nature of the utterly pure dharmadhātu. Likewise, "Supreme" is the discerning wisdom (pratyavekṣaṇā-jñāna), the maṇḍala of Padmanarteśvara. Likewise, "Delight" is the wisdom of equality (samatā-jñāna), Vajrasūrya. "Ever-abiding" is the mirror-like wisdom (ādarśa-jñāna), the [maṇḍala] of Nitya. "The essence of all" refers to the hero Hayagrīva, characterized by the perfection of diligence (vīrya-pāramitā). "The being who is the essence of all buddhas" refers to the all-accomplishing wisdom (kṛtyānuṣṭhāna-jñāna), the deity who is the most excellent of supreme beings. "The supreme distinction of beings" refers to the single, supreme tutelary deity.
Having taught this in brief, the extensive explanation is stated:
Regarding the phrase "five hundred thousand" and so forth: the summary is merely the sequence. The extensive version clearly elucidates the deities of the Heruka maṇḍala in their proper order. Regarding the phrase "the yellow one" and so forth: in the square maṇḍala of the first stage, the four goddesses, the yellow one and the others, guard the gates in the east and so forth. The goddesses such as Gandhāri and the others reside in the intermediate directions such as the northeast; this is the nature of the nine maṇḍalas. Likewise, the goddesses such as Śuṣkā and the others are the gatekeepers. The goddesses such as Puṣpā and the others are in the corners. Likewise, the goddesses such as Sūryahastā and the others are at the gates. Likewise, Lāsyā, Mālā, Nṛtyā, and Gītā are in the intermediate directions. Likewise, Padmā and the others are at the gates. Vaṃśā, Vīṇā, Murajā, and Kāṃsyā proceed to the corners. Likewise, Vajraśṛṅkhalā and the others reside at the gates. Locanā, Māmakī, Pāṇḍaravāsinī, and Tārā are in the corners. Regarding that, it is said:
The maṇḍala of the Vajra-holder is like a crescent moon;
In the eastern half, the maṇḍala of the Permanent One is circular.
The maṇḍala of Vajradharma is like a lotus;
It has the light of the sun and the wish-fulfilling jewel,
And is triangular in every respect;
That should be known as the maṇḍala of Hayagrīva.
Thus, one also abides in those two stages. Regarding their sequence, the intent of this Madhyamaka is as follows: "In order to invite the inexhaustible guests of living beings." Here, "inexhaustible" refers to the inexhaustible liberation. "Inviting" means to invite as guests; it means that one causes living beings to rely upon that inexhaustible liberation with honor and service.
"Utterly empty" refers to the emptiness of non-existence, the characteristic of having completely abandoned even the conventional, which is described everywhere as a means. This is because one does not apply even the conventional that is asserted as a means and generated as a body that is not true. "In order to reverse the grasping at a self" means in order to eliminate the appearance of grasping at a supreme self and grasping at the nature of phenomena; the intent is that all conventionalities should be clearly elucidated. As it is explained in this very [text]: "Focusing on the pride of being a Buddha, one should meditate on the luminosity of the expanse of reality." This is the oral transmission from the first chapter.
Regarding the explanation of the specific offerings, it begins with "Then, the vajra," and so forth. "Pure abode" refers to the wheel of great bliss. "Great abode" refers to the wheel of enjoyment. "Completely filled by all Buddhas" refers to the wheel of dharma. "Delightful city of purity" refers to the wheel of the body, which is the physical body.
Speech and mind are likewise taught to be of a nature that does not arise as substantial entities. Regarding the phrase "the vajra chain" and so forth: this is the great essence of all outer and inner Buddhas, and is the approach (sevā) of the outer self. Likewise, "having bound with the vajra iron chain" refers to the near-approach (upasevā). "Moving with delight" refers to the accomplishment (sādhana). "The Buddhas" means "they have become Buddhas," which is the great accomplishment (mahāsādhana). Attaining such a result is the attainment of the great desired object; this is the intended meaning. Abiding in this manner is said to be the unsurpassed abiding of a bodhisattva, as stated in the passage beginning, "The Victorious Protector Maitreya."
The accomplishment of subjugation is taught in the passage beginning, "By binding the vajra chain," and so forth. "The five hundred thousand condensed" refers to the thirty sections of the Vajragarbha-abhisambodhi-tantra and so forth. The specific distinctions involving dance are taught in the passage beginning, "The city of the source of phenomena" (dharmodaya). The samaya of vajra accomplishment arises from the lotus and that which emerges from it; it is the vajra state itself. Having relied upon the goddesses with those songs, the activity is performed for the very purpose of the means of liberation.
"At the end, the drum, the graceful one, and so forth" means that at the conclusion, one should also perform the play with the drum and so forth. "The seven should be purified" means that the four abodes of the Buddhas are to be perfected.
Having meditated upon the five aspects, one should arrange the maṇḍala of the sādhana of one’s own chosen deity, which arises from Samantabhadra. One should meditate in sequence upon the offerings, praises, the tasting of amṛta, and so forth, and apply them as the six branches. Thus it is said.
The eighth is the stage of self-consecration (svādhiṣṭhāna-krama); that is the subtle yoga, which has already been explained. Another stage of self-consecration is taught, beginning with the words "the neck" and so forth. "Uttered once" means causing it to emerge upward. Its specific characteristics are taught by the words "immediately" and so forth. Regarding the words "the earth-dweller" and so forth: if one asks, "Is this not a contradiction of what was explained previously, since the earth-dweller is the Vajra of Speech and the one dwelling beneath the earth is explained as the Vajra of Body?"—it is not so. There is no connection between the earth-dweller and the Vajra of Body, nor is there a connection between the one dwelling beneath the earth and the Vajra of Speech, because they are seen to be not proximate.
The goddesses of the intermediate directions, who are the nature of the four elements, speak of "awakening" and so forth. "Awakening mind" refers to the "vase," which is the nature of the water element: Śavarī. "Mountain" is the nature of the earth element: Pukkasī. "Fire-hearth" is the purification of the fire element: Caṇḍālī. "Great victory banner" is the essence of wind: Ḍombī. Furthermore, the sequence of the maṇḍala is shown, beginning with Caṇḍālī.
It is exhorted by the Pūtanās and is also presented as the essence of love and compassion. In this context, the following should also be stated: "Bodhicitta" refers to the emission; "mountain" refers to the lotus; and "the great banner of the fire-hearth" refers to the vajra because it performs the function of digestion. Regarding the third chapter, it was not included here because it was not transmitted from the [Teacher's] mouth. Those [teachings] were transmitted from the mouth of the fourth chapter.
The transmission from the mouth of the fifth chapter is now spoken: "Then," and so forth. "The source of the maṇḍalas" refers to the condensed maṇḍalas of the bodies of the deities. To explain that, it is said: "Abiding in the center of eight by eight." This means that for each of the eight goddesses, there are eight [deities] consecrated by their respective principal lords. The meaning is that one should also meditate on another maṇḍala situated in the center of those. Having drawn the maṇḍalas of the Ḍākinīvajrapañjara exactly as they are, one should also [visualize] the ninefold identity of the Ḍākinīvajrapañjara maṇḍala in their center. In the eastern and other directions of the central maṇḍala, there are the maṇḍalas of Vairocana, Ratnasambhava, Padmanarteśvara, and Hayagrīva, each consisting of nine. In such a manner, whatever is the lord of a particular [maṇḍala], that is the form desired for it.
In the center of those maṇḍalas thus drawn, one should draw [the deities] in the directions of the east and so forth within that very central maṇḍala. Alternatively, regarding the phrase "in the five elements," when one desires maṇḍalas possessing two tiers, they should be drawn with two tiers, and the central tier should be made to possess the nature of those five. In the directions of the east and so forth of that central [maṇḍala], by making each of these individually possess the nature of five within the central tier, one should form a divine maṇḍala abiding as twenty-five. The other two also become maṇḍalas possessing the nature of nine each for Śrī Heruka, and are described as the thirteen-fold maṇḍala of Nairātmyā; these are also condensed maṇḍalas. Regarding the maṇḍala taught by the gatekeepers of the two maṇḍalas, it is said: "The gatekeepers," and so forth; one should place Lāsyā, Nṛtyā, and the others. "The elephant and so forth are well-known" refers to the hand-symbols of Heruka explained above. "The expanse of space" is the source of phenomena (dharmodaya). Its "space" is space itself; its own essence is the state of supreme liberation. These are the oral transmission from the fifth chapter. The sixth is not explained. "The body arisen from blood and semen" is merely an illustration.
These stains of the element of defects will also arise in these [realms]; however, it is not the case that they arise in the form and formless realms. When one is born into the three realms—namely, the subterranean, the terrestrial, and the celestial—there is no fourth [realm] other than these. At that time, those who claim that this is the cause of birth for those dwelling there speak just like one whose mind is intoxicated; this is spoken in reliance upon worldly renown, but it is not what is renowned in the treatises.
The phrases "with a beautiful face" and so forth, and "endowed with the lotus flower," are a brief explanation of the secret empowerment. The phrase "with a red lotus" is taught as the wisdom-gnosis empowerment. These are the difficult points from the upper portion of the Ḍākinīvajrapañjara, the King of Tantras, which is called the "Explanation of Suchness Transmitted from the Mouth [of the Guru]."
The Ḍākinīvajrapañjara-pañjikā composed by King Indrabhūti is hereby complete. It was translated by the great Indian abbot, the Avadhūtipa named Sūryagupta, and the translator, the monk Śākya Vīrya.