An Extensive Commentary on the Great Secret and Introduction to All the Tantras, the Glorious “Emergence from Sampuṭa,” called “The Garland of Precious Jewels”
Translated from the Tibetan by buddhist-nlp/mitra-qwen35-translate · machine-assisted
Edition 1.0 · 2026 · not a critical edition machine draft
Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This work serves as an extensive commentary on the Sampuṭa Tantra, positioning it as a comprehensive introduction to all tantras. The text argues that the union of method and insight is the central essence of the nine tantras, aiming to lead the practitioner toward the realization of non-dual emptiness and the resultant state of a Buddha. It integrates the generation and completion stages, moving from conventional introductory settings involving deities like Vajrapāṇi and Samantabhadra to the technical specifics of internal physiology, such as the formation of channels in the womb. The work commits the reader to a rigorous path of meditative visualization, ritual precision—including the construction of hearths for homa and the preparation of ritual implements—and the practice of equal taste. By synthesizing mundane siddhis with ultimate liberation, the text asserts that the direct path of perception, characterized by the Great Seal, allows the practitioner to transcend the three realms and the five degenerations to benefit all sentient beings.
Provenance
About this text
A detailed commentary on the Sampuṭa Tantra, the Sarvatantrasya nidānamahāguhyaśrīsampuṭanāmatantrarājaṭīkāratnamālānāma originates from the Indian tradition and is attributed to the author Vīryavajra. Preserved in the classical Tibetan tradition, the work is found in volume ཇ of the Tengyur, where it spans 220 pages and is situated within the Non-dual Tantra collection. The Tibetan title is rgyud thams cad kyi gleng gzhi dang gsang chen dpal kun tu kha sbyor las byung ba'i rgya cher bshad pa rin po che'i phreng ba zhes bya ba. The work enacts a comprehensive system of meditation, beginning with an homage to Vajraḍākinī and a prostration to the nature of method and insight. It provides technical instructions on the profound completion stage and the common knowledge of the three activities. Furthermore, it guides the practitioner through specific meditations on the many goddesses of the Tārābhyudaya-tantra, the six mudrās, the Jñānaḍākinī of the Vajracatuḥpīṭha, Nairātmyā, and practices consistent with the Tattvasaṃgraha-tantra. A scholar or serious reader consults this text today to examine these detailed meditative structures and the synthesis of various tantric systems as presented in the Tibetan canon.
Cite thisAnuvāda, “An Extensive Commentary on the Great Secret and Introduction to All the Tantras, the Glorious “Emergence from Sampuṭa,” called “The Garland of Precious Jewels”” (Toh 1199), machine draft, 2026.https://naxiai.com/tibetan/works/toh1199
Summary & commentary
Significance
The work is significant for its claim to unify the diverse methods of the nine tantras into a single system centered on the Sampuṭa. For the modern reader, it provides a detailed window into the intersection of ritual technology, somatic visualization, and the philosophical pursuit of non-duality in the Indo-Tibetan tradition.
Structure
Passages
Section
Description
2
Chapter 1
Instruction on the profound completion stage.
3
Chapter 2
Meditation on the goddesses of the Tārābhyudaya-tantra.
3
Chapter 3
Meditation on the six mudrās.
3
Chapter 4
Meditation on the Jñānaḍākinī of the Vajracatuḥpīṭha.
2-3
Chapter 5
Meditation on Nairātmyā.
3
Chapter 6
General meditation instructions.
4
Chapter 7
Accomplishment of mundane siddhis, including elixirs, homa, and mantras.
Themes
Union of Method and Insight (9, 12, 27, 304)
Somatic and Channel Visualization (7, 27, 183)
Ritual Implementation and Homa (4, 235, 261, 302)
Non-duality and the Great Seal (305, 307)
The Nature of Suchness and Emptiness (6, 11, 131)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaAn Extensive Commentary on the Great Secret and Introduction to All the Tantras, the Glorious “Emergence from Sampuṭa,” called “The Garland of Precious Jewels”·
In the language of India: Sarvatantranidānamahāguhyashrīsamputatantrarājanāmatīkāratnamālānāma. In the language of Tibet: Rgyud thams cad kyi gleng gzhi dang gsang chen dpal kun tu kha sbyor zhes bya ba'i rgyud kyi rgyal po'i rgya cher bshad pa rin chen phreng ba zhes bya ba. Homage to the glorious Vajraḍākinī!
I prostrate with my crown to the one who is the nature of method and insight, the non-dual Sambhogakāya, the subduer of the fierce and terrifying, and I shall explain the Samputa. The subject matter is the causal meaning, and its purpose is explained as realization. The ultimate realization is that the entire environment and its inhabitants are Great Bliss; the connection is understood through implication.
Regarding the summarized meaning, there are three parts: the introduction, the cause, and the praise of rejoicing. From the words "Thus [have I heard]" up to "was spoken" indicates the introduction. From "Then" up to "smiled" indicates the Teacher’s introduction of the topic. From "Immediately upon smiling" up to "I wish to hear" indicates the retinue’s introduction of the topic. From "He spoke" up to "Source of qualities, excellent, excellent!" indicates the opening of the occasion.
This constitutes the fourfold explanation of the tantra’s title. From "Vajragarbha and others" up to "is symbolized by the empowerment itself" indicates the title. "The tantra whose nature is method and insight..." [continues].
From the words "Thus it is said" up to "one should meditate in the manner of compassion" from the four sections of the first chapter and the five sections of the fifth chapter, the meditation on the profound completion stage is taught. In that regard, from the Method and Wisdom Tantras up to "it will be accomplished just as desired," the common knowledge of the three activities is taught. From "as previously taught regarding the characteristics" up to "is the hero of nirvāṇa," the path of liberation is taught. From "mother and sister themselves" up to "the family of the path such as the jewel-holder," the path of passion is taught. From "there is no meditator" up to "meditative concentration is described as bliss," the path of one's own deity is taught. The second section teaches the appearance of the root cakra of the mind of awakening. The third section teaches the introductory setting of the Cakrasaṃvara and Samāyoga. The fourth section teaches the extensive introductory settings of the Guhyasamāja and so forth. From the first section of the second chapter, the empowerments of the three—water, secret, and wisdom-gnosis—are taught. The second section teaches the fourth, the profound completion stage that is inconceivable. From the third section of the second chapter through the four and six sections of the fourth chapter, the generation stage is taught. Among those, the first teaches the meditation on the various Herukas.
The second [chapter] teaches the meditation on the many goddesses of the Tārābhyudaya-tantra. The third teaches the meditation on the six mudrās. The fourth teaches the meditation on the Jñānaḍākinī of the Vajracatuḥpīṭha. The fifth teaches the meditation on Nairātmyā. The sixth teaches a meditation consistent with the Tattvasaṃgraha-tantra.
The four sections of the fourth chapter and the two sections of the fifth chapter teach the gaṇacakra, which relies upon both the generation and completion stages. Regarding those, the first teaches the characteristics of the symbolic syllables, and the second teaches the characteristics of the goddesses who confer empowerment. The third teaches the characteristics of the heroes and those who receive the command; the fourth teaches the characteristics of the symbolic gestures of their limbs; the fifth teaches the characteristics of the locations for the gaṇacakra; and the sixth teaches the performance of the gaṇacakra, beginning with the meditation on the cakra at the heart.
In the third section of the fifth chapter, the yoga of arising in the generation stage is taught, and in the fourth, the yoga of arising in the completion stage is taught. In the first section of the sixth chapter, the introduction to Cakrasaṃvara is taught, and the birth of the body of Hevajra is presented as the object of knowledge. The second teaches the meditation on the drops (bindu); the third, the meditation on the channels (nāḍī); and the fourth, the binding of the heat and the bodhicitta. Thus, the twenty-four sections of the six chapters teach the accomplishment of the supreme siddhi.
The four sections of the seventh chapter teach the accomplishment of mundane siddhis. Among them, the first teaches the elixirs and the collection of tantras; the second teaches the homa in brief; the third teaches numerous mantras; and the fourth teaches the homa in detail and the collection of yantras in detail. The two sections of the eighth and ninth chapters teach the branches of accomplishment. Among them, the first teaches the characteristics of the vajra and bell; the second, the characteristics of the rosary for recitation; the third, the characteristics of death and transmigration; the fourth, the characteristics of the four activities; the fifth, the conduct of meditation for a worthy vessel; the sixth, the conduct of the torma; the seventh, the drawing of painted images and volumes; and the eighth, the conduct of offerings.
The first section of the tenth chapter teaches the causal tantra, which possesses the characteristics of the yogin and the yoginī. The remaining three teach the resultant tantra. Among them, the first teaches mundane siddhis; the second, supramundane siddhis; and the third, the uncommon food of the Mantra Vehicle. Regarding the transition: after the offerings and the introduction have been taught in the tenth chapter, the transition is shown by the ten words beginning with "Then [he] requested" and "Then [he] said." Regarding the questions and answers: Vajragarbha requested forty sections, and the response was established through forty [sections]. Now, the meaning of the branches will be explained.
With respect to the conventional introductory setting, the bodhisattvas Samantabhadra and others spread five hundred upper robes as a seat in the palace of Aḍakavatī. Then, in Aḍakavatī, they made this request to Vajrapāṇi: "O Son of Insight, speak! O Vajrapāṇi, speak! Tell us what the Vajradhara has spoken regarding the sūtra that turns the wheel of Dharma." Following this supplication, the compiler’s introduction is shown by the three words beginning with "Thus have I heard." The phrase "Thus" and so forth refers to the ten chapters of the tantra that follow. "By me" refers to the compiler, the lord of the ten bhūmis, who is the son of Nanda and Kubera, and the father of Subāhu and Vajrasena. "Heard" means that he heard it directly, without it being a mere emanation or a lineage transmission. When connected with the words of the subsequent time, it shows that he heard it many times, or that through the Buddha’s blessing, he realized the entire meaning of the tantra in a single instant, thereby demonstrating that he is an authoritative person. If one asks at what time, it is "at one time," meaning at the beginning of the age of conflict. If one asks from whom, it is from the Blessed One, the teacher and the fruition, the Heruka who has conquered the four Māras. If one asks in what place, he is dwelling in the bhaga of the Vajra Consort, the body, speech, and mind of all the Tathāgatas. In that context, "Tathāgata" refers to the non-dual mind and mental factors of the ten directions and the three times.
Suchness is shown to others. The body, speech, and mind are: the body in the aspect of the mirror-like wisdom, the speech in the aspect of the discriminating wisdom, and the mind in the aspect of the wisdom of the dharmadhātu. The nature of the dharmatā of speech is the luminosity, which is the vajra; the aspect of the apprehended portion of that wisdom is insight, which is the consort. Her bhaga is the triangular Jambudvīpa, for the sake of taming those with desire, such as King Indrabhūti and others. As for his dwelling, it is for the purpose of teaching the Dharma through the conceptualization of forms. As it is said in the Samayoga: "From phenomena that are without conceptualization, the Dharma is taught for the sake of sentient beings; like the sound of an echo, these become the words of the Dharma." With whom is he together? With eighty million lords of yoga, such as Vajragarbha and others, who are exclusively lords of the ten bhūmis, surrounding and encompassing him in the center. What does he do? He smiles; because he shows the sphere of activity of the Buddhas and Bodhisattvas to beginners, it is marvelous. Regarding the ultimate introduction, there are two: the profound and the non-profound. In that regard, Bodhisattvas such as Kṣitigarbha and others say, "Thus have I heard," which indicates the nirmāṇakāya. By means of this indicator, it is shown to future individuals: "Meditate upon the root wheel!" In that context, "time" refers to the time of the four joys.
The Blessed One is the absorption of calm abiding, the bliss of body and mind. The place is the bhaga of the consort, where the bliss of body, speech, and mind are of one taste. The retinue consists of the four cakras of the body together with the branches of the channels. As for the act of smiling: having gazed at the avadhūtī, the central channel of the heart-mantra within the secret vajra, the four cakras are pervaded by bliss. From the symbolic representation of the nirmāṇakāya of the bodhisattva Avalokiteśvara, one realizes the meditation on the wind-cakra, the symbolized; the time is the time of arresting the two winds. The teacher is the arising of the absorption of bliss by relying on the central wind. The place is the nirmāṇacakra, where the three channels of body, speech, and mind are of one taste. The cakra consists of the twenty-one thousand six hundred breaths. Vajragarbha, having gazed [at this], smiles; because bliss is generated by relying on the wind within the avadhūtī channel, he smiles. From the symbolic representation of the nirmāṇakāya of the bodhisattva Mañjuśrī, one realizes the meditation on the mind-cakra, the symbolized; the time is the inconceivable time. The teacher is non-conceptual wisdom. The place is the dharmadhātu, where body, speech, and mind are of one taste. The retinue consists of non-dual mind and mental factors. As for the act of smiling: it is the purification of the adventitious stains of one’s own luminous mind. He gazes at Vajragarbha and smiles.
By demonstrating the introduction spoken by the Principal [Buddha] directly, the teaching of the Dharma for the retinue is also established by implication. As it is said: "The maṇḍala is called the bhaga; the maṇḍala is called the body; the maṇḍala is explained as the dharmadhātu. Melody, mantra, and the nature of phenomena." Thus, two of these are not profound, while one is the introduction that is profound in terms of the ultimate truth. Now, the introduction spoken by the retinue is shown: "Immediately upon smiling" refers to the immediate sequence. Having abandoned the conduct of listening to the Dharma and rising from their seats, in order to request the meaning of the nine tantras, they draped their upper robes over one shoulder and placed their right knees on the ground. Having preceded this with the offering of prostration, they joined their palms with their limbs and bowed their heads to the ground. "Thus it was taught" is the phrase of the compiler. The meaning of the request is to be expressed throughout all the tantras. The introduction is the assembly from which the tantra arises; as for the commencement of the teaching, it is the expressive agent. As it is said: "The object of the speaker's activity, whatever meaning is clearly manifest to the intellect—in that regard, the word is itself the valid cognition." The "Great Secret" is that which is not realized by the two types of beings—the three realms and those in nirvāṇa—and is for the realization of those who lack the fortune. As it is said: "Through various aspects, the various fortunate ones, and through various aspects of Cakrasaṃvara, the various types of discipline are established for the realms of sentient beings." Thus it was spoken.
"Universal union" (samputa) refers to the equal union of method and insight within the nine tantras. As it is said:
"The method of the Perfection of Insight
Is the essence of compassion.
Therefore, great compassion is the method
That clarifies the Perfection of Insight.
By honoring all yogas
Through the subsequent application of bliss,
And by experiencing it universally,
The dual union is accomplished in this very life."
Thus it was spoken. Regarding the "characteristics": having realized the emptiness of subject and object through the third and fourth empowerments, one should characterize the dharmatā of all stable and moving entities. Because it characterizes, it is called "characteristic." One should listen for the sake of future individuals regarding the assembly of the non-apparent jñāna-īśvara (the lord of wisdom) as it is, and the apparent as it appears. The meaning of that is the opening of the occasion of the promise, which begins with the words "Thus it was spoken."
"Emaho!" refers to the Buddhas and Bodhisattvas. Because humans ask for the sake of the meaning, it is "wonderful." Because they ask about the causal tantra, it is "well done" out of compassion. Because they ask about the method tantra, it is the granting of "well done" to the Bodhisattvas. Because they ask about the resultant tantra, it is the granting of "well done, well done" to the source of qualities.
The presentation of the two "well done, well done" is either because of the two—the expressed and the expresser—or because sentient beings experience the Buddha's intention; thus, they asked, "Well done, well done."
Having thus opened the occasion, eighty million bodhisattvas, such as Vajragarbha and others, having been granted the opportunity, first smiled with joy and opened their eyes with great clarity. Finally, having prostrated again and again with joy, they requested the resolution of their own doubts. They asked: "What is the subject matter of the Guhyasamāja and other tantras? What is the introductory setting (nidāna) that expresses it? Regarding the causal tantra (hetutantra), for whom was the secret taught? Regarding the method tantra (upāyatantra), what is the name of the 'universal union' (saṃpuṭa)? And regarding the resultant tantra (phalatantra), what is its defining characteristic?"
In all tantras, the subject matter consists of the nine [categories] beginning with the Guhyasamāja. The introductory setting of these is the emergence of the expressive tantra from the assembly of the four excellences. It is called "secret" because it is difficult to realize for the lords of the three secret realms, as well as for hearers (śrāvaka) and solitary buddhas (pratyekabuddha). "Universal union" is the nature of the cause, which is method and insight. The absorption (samādhi) arising from that universal union is what characterizes it. The absorption arising from that, which relies on the movement of the winds and characterizes the nature of shifting phenomena, is the fourth empowerment absorption; it is the agent of great bliss for all. As it is said: "The yogi whose mind is firmly established does not demonstrate nirvāṇa." And: "That which is the emptiness of one..."
"That is the emptiness of all," according to this reasoning, if one knows the suchness of the mind of the fourth empowerment, one will come to know the suchness of all phenomena. This teaches the definition of the resultant tantra. Alternatively, since this is not an explanatory tantra (vyākhyā-tantra) for this [root tantra], it teaches the nine root tantras; the introduction (nidāna) for all these tantras is as before. By the term "universal union" (samputa), it refers to Vajrasattva, the nature of the union of emptiness and illusion as a single taste. This is also the "secret" (guhya), and because it is characterized by the conferral of empowerment, it includes the maṇḍala to be worshipped, the deities, and the instructions for extracting the mantras, as well as all the stages of generation (utpatti-krama)—the imagined wheels—and the other, non-profound stages of completion (niṣpanna-krama)—the dependent wheels. That which symbolizes the nature of great bliss through the symbols of the fourth empowerment is the definition of the result. As it is said: "Just as mercury appearing as gold, one ounce of it produces a thousand ounces of iron into a thousand ounces of gold." And: "If one knows the secret of the mind, the essence of all phenomena, all beings are likewise Tathāgatas." Thus, it is the explanatory tantra for the nine tantras; through the nine introductions, the nine secrets, the nine unions, and the nine symbolic absorptions (samādhi), one understands that the entire environment and its inhabitants are bliss.
Alternatively, since this is a svatantra (autonomous) tantra, the nidāna (introductory setting) of all tantras and the meaning of all methods are unified and brought into union as Vajrasattva, who is the yuganaddha (union). This is characterized by the conferral of the four empowerments, through which all the generation and completion stages are understood to be of the nature of great bliss. Having thus explained the title, the tantra itself shall now be explained. That tantra is the nature of method and wisdom, the common objects of knowledge for the three types of individuals, as taught by Vajradhara. He calls out to the eighty million bodhisattvas, saying, "Listen!"
Alternatively, since this is a svatantra tantra, it first presents a summary: "One should contemplate the nature of emptiness and thereby wash away the stains of embodied beings." This is then explained in detail: the six objects are equal in their nature of emptiness. Regarding this, Vajragarbha thinks: "From the six objects such as form, the six consciousnesses arise. Since the six sense faculties such as the eye and the six objects such as form are empty and non-existent, it follows that the six consciousnesses that perceive them would be like the horns of a rabbit; they could not possibly arise." Thus he asks.
The Blessed One replied: "Because there is no grasper, it is beyond analysis; because there is nothing to be grasped, it is not an object of knowledge. It is difficult to be examined by the logic of dialecticians who establish things through inference. Having abandoned both grasper and grasped, non-dual primordial wisdom (jñāna) is the very path of suchness, the yuganaddha."
It is not a mere non-existence or a simple negation, like the horns of a rabbit. Therefore, this introductory narrative of all tantras is non-dual. To explain its secret meaning in detail: the great secret of the union of the objects of the Buddhas of the three times is the equality of all phenomena, like space. Because they are possessed by the darkness of the obscurations of the afflictions, the Hearers do not know it; and because they are bound by the habitual tendencies of a single side, the Pratyekabuddhas do not know it, even though they manifest and are born as such. By the phrase "by all of them," it is meant that the three realms, including Brahmā and the rest, do not know it. For that reason, it is called "the great secret, the sphere of activity of the Buddhas." If the Hearers and Pratyekabuddhas do not know it, why is it taught? It is taught with the intention of liberating the Bodhisattvas who are submerged in the ocean of saṃsāra, by means of the characteristics of the four empowerments. In that regard, the object to be illustrated is the entire universe and its inhabitants; the illustrator is the fourth empowerment; and the characteristic is the great bliss of union. That illustrator is also twofold: the bliss of meditative concentration consisting of the three joys, and the wisdom whose nature is the bliss of emptiness. Regarding the phrase "having viewed the nature of the environment and inhabitants of wisdom as the nature of the emptiness of the knowable," once one has known them to be empty, one should know the nature of the impure six classes of beings to be the nature of great bliss.
"Through many thousands of births,
The yogi who has attained perfect realization..."
"Thus" refers to the non-duality of previous births. By becoming habituated to the meaning, one will proceed to the state of the three kāyas as desired. Having thus explained the characteristics of the Great Secret Union, the common [practice] for the three types of individuals, now the objects of knowledge for those on the path of liberation shall be taught.
Just as the Blessed One previously taught the characteristics of emptiness, one should correctly recollect the emptiness of all phenomena through insight. Within the three maṇḍalas—the maṇḍala of the body, the maṇḍala of the bhaga, and the maṇḍala of the dharmadhātu—one should sow the seed of blissful consciousness, the cause of wisdom, within the field of the body maṇḍala.
Having thus briefly presented the path of liberation, now the nature of the channels in the sequence of the tantra is shown: the mind of subtle particles arising from the channel that is the most beautiful avadhūtī, straight like the core of a plantain tree, clear like a sesame lamp, subtle like a lotus fiber, and red like a lac flower.
With the two verses beginning "Like stainless crystal," the drop of bodhicitta, which is the manifestation of the luminous mind abiding at the heart, is shown. The "deity abiding in its center" refers to the central channel; the "deity abiding in the center" is the wind of space. "Unmanifest" refers to the insentient, while "manifest" is experienced by consciousness. "Divided into parts" refers to the indestructible wind. Abiding for the duration of half a blink of an eye, it is experienced by the non-conceptual mind in the form of a drop.
Thus, having taught the wind of space with two verses, the teaching of the measure of the abode of bliss with two verses refers to the bodhicitta. Possessing the light of great majesty, it is non-conceptual and exists at the limit of the six objects and faculties in the center of the heart. Its opening does not exceed the limits of the nine orifices, extending from the feet to the crown of the head. Alternatively, it is said to reside as the single thread of the avadhūtī in the center of a measure of nine finger-widths, calculated from the two toes of the feet and the hairline of the crown. Or else, it resides at the tip of the avadhūtī nine finger-widths down from the navel cavity; it is also said to reside at the limit of two finger-widths at the Brahma-aperture.
Having thus taught the sequence of the channels, winds, and the continuum of bodhicitta, the sequence of the mantra of the fire-wind is based on a single thread. Although the heat resides seven finger-widths to the side in the center of the navel, bliss is not produced there. Therefore, one should cause it to flourish and increase in the "Nāga-King’s Coil" (nāgendravartita), which is like the mark on the thumb and possesses the measure of the five elements. Then, having opened the portion of the bodhicitta at the heart, when it arises in the center of the vajra-navel, the drop of bodhicitta is released into the center of the triangular e-maṇḍala of fire, which is the substance of the seminal fluid. As it is said: "That which is the excellent form of e is adorned in the center by vaṃ."
That [energy] gradually increases and comes to abide at the limit of the nine gates. If one asks why it does not become the "separation from joy" (virāga) as it increases, it is because it is blocked by the "mechanisms" (yantra). If one asks how many there are, they are: the mechanism of syllables, the mechanism of the body, the mechanism of medicine, and the mechanism of absorption (samādhi). If one asks what blocks it here, it is the mechanism of syllables. In that regard, at the top is the seed-syllable of fire, the seed-syllable of the Fierce One (caṇḍī), kṣūṃ. The seed-syllable of earth is the syllable of Caṇḍālī, hūṃ. The seed-syllable of Caṇḍālī is the syllable of Perfection, yūṃ. The seed-syllable of water is the seed-syllable of the Ḍākinī, sūṃ. The seed-syllable of delusion (moha) is the syllable of Siṃhī, ṣṭrūṃ. The seed-syllable of hatred (dveṣa) is the syllable of Vyāghrī, hṣtrūṃ. The seed-syllable that moves toward the region of the heart is the syllable of Śrgālī, yṣtrūṃ. The seed-syllable of the beast is the syllable of Ulūkī, kṣṣtrūṃ. It pervades all moving and stationary beings. It is the appearance of the vessel and its contents as bliss within the absorption of the bliss of calm abiding (śamatha). If one asks whether it appears as only that, [the text says]: "Together with the gods and asuras such as Brahmā." This means that the gods of the desire realm (kāmadhātu) arise by relying on the bliss of equanimity (upekṣā). If one asks whether that becomes solely the bliss of the concentrations (dhyāna) of the immovable path, [it says]: "With one step, one passes beyond sorrow; with one step, one is in saṃsāra. By that very thing one is bound, and by that very thing one is liberated."
According to this sequence, as long as one remains in the body, it is said that "action and non-action are performed by that." This means that when the mind, which is self-aware, is merely accompanied by adventitious stains and non-conceptual bliss has not yet arisen, it is that [mind] which performs actions and non-actions. Through the power of virtue and non-virtue, it produces rebirth in the higher realms or the lower states. Thus, this single verse teaches the truths of suffering and the origin of suffering.
Now, the truth of the path and the truth of cessation are shown. "Union" refers to the four mudrās. "Meditating on the union" is to meditate on the direct mind as being free from the eighty conceptual thoughts of its own nature. When the body of conceptualization has dissolved and one is blessed as a form like a reflection, the nature of which is bliss and emptiness, at that time, having attained the first bhūmi, the Joyous (Pramuditā), one becomes stable and realizes that all that is stable and moving is emptiness.
Having thus shown cessation and the path, the result is explained: "Its color should be known." This means that by sealing the elements with Vairocana, one knows the emptiness of the objects. "Equal to space" means that by sealing the mind with Akṣobhya, one meditates on emptiness like space. "Nirvāṇa" means that by meditating on the inconceivable clear light and sealing it with Vajrasattva, one knows the state of union (yuganaddha).
Therefore, that very mind which recognizes [reality] in that way is unstained by the obscurations of the afflictions and is free from the stains of the obscurations to the knowable. As it is said:
"When the form of the aggregate has passed away,
Meditate on the nature of mind, which is without entity.
One should not conceive of the nature of mind as permanent;
It should be contemplated as the inconceivable.
The yogi who abides in the nature of mind
Does not demonstrate nirvāṇa."
Having thus explained the path of liberation, the path of passion will now be explained. Regarding that path: the "Vajra Master" is one who has received empowerment simultaneously with oneself. The "Sister" is one who was initiated at the same time as oneself. The "Daughter" is one who has been initiated by oneself. The "Kinswoman" is one who has been initiated by one's own disciple. These four are "mantra-born." The four such as the "Brahmin woman" are those born of the [four] sites and so forth, as they are known in the world. The four such as the "Dancer" are the "field-born" variety, belonging to the lowest family; because they desire the five nectars and heroes as food, their conceptualization is diminished through habituation.
Having thus explained the single division of the vasudhā, the specific methods will now be explained:
"By the ritual of wisdom and method,
One should worship that reality through reasoning."
This refers to the nature of the fourth joy, which is non-conceptual. "By no means should it be felt" means that one should be able to maintain secrecy in the place of analysis and possess the samaya. "One should act with great effort" means that one should purify through the stages of approach and accomplishment. "If not kept secret, snakes and thieves..." [and so forth].
"Those who walk upon the earth experience suffering"—this refers to the faults of not practicing. Having thus taught the distinctions of the methods, the classifications of the mudrās will now be explained. Regarding the four, such as the mantra-born and so forth, the explanation of their classifications concerns how they become the nature of the five families of the tathāgatas or the hundred families. Furthermore, according to the pith instructions: "The goddesses of the purifying empowerment and the goddesses of the heroes are born from the command," the two branches, such as the mental focus and so forth, are in accordance with the families, because they share a single causal collection. In that regard, a brahmin is distinguished by being born from a womb and being produced by lineage. A kṣatriya is a daughter who possesses sovereignty. A vaiśya is of the family that tends to elephants; thus, she is the distinction of the vaiśya family. If one performs pacifying and so forth, she is the distinction of the śūdra family. The śūdra butchers, such as fisherwomen, butchers, and shoemakers, belong to the family of the Great Vairocana. The remaining four families should be understood as corresponding to the four [families] excluding the tathāgata family. Although there are infinite classifications, such as those of the year and so forth, the families of the tathāgatas are expressed here in brief. Having thus stated the classifications, the justification for them is shown: "Having likewise returned again, the glorious one likewise returns again; this is insight"—this means that, just as in the view of the characteristics, one realizes it for oneself and teaches it to others.
This family is the realization of the emptiness of insight; it is called the "Tathāgata." Regarding this, the great scholar Jñānapāda stated: "Having personally realized suchness and then returning, to take hold of the path seen by oneself through this yogic direct awareness is what is called 'insight' for women. The former is called 'Tathāgata' for women because it shares the same characteristics as the Tathāgata, while the latter is the Tathāgata’s teaching of insight for women after having realized it himself. Through the divisions of the aggregates, elements, faculties, objects, and wisdom, there are one hundred families. In brief, they are taught as being of the nature of five and three. Alternatively, they become families from the five specific aggregates and the five elements. The Vajra Mind, the Lotus Speech, the Jewel Quality, the Wheel [Body], and the Variegated Vajra-holder of the Assembly [Action] comprise the collection of families. Having thus taught the path of passion, the path of one's own abiding excellence shall now be explained. 'There is no meditator' means being free from the grasper. 'There is no object of meditation' means being free from the grasped. 'There is no mantra' means there is no contrived recitation. 'There is no deity' means abandoning contrived deities. If one asks, 'In that case, how should one perform deity meditation, mantra recitation, and so forth?' it is said, 'In the nature of non-elaboration,' meaning one meditates on the nature of clear light. Having thus given the brief teaching,"
The detailed explanation is as follows: that very state free from conceptual elaboration is the nature of the five families, and its appearance as Brahmā and so forth arises from the realization of the suchness of the dharmadhātu. Why is it described in that way? Because the five wisdoms of the transformed state are designated as the five [Buddhas] such as Vairocana; because they engage in saṃsāra and nirvāṇa through Brahmā and emptiness, they are Viṣṇu; and because they are the constant, undefiled bliss, they are Śiva. Thus it is said: "The self abides everywhere." Furthermore, what is that? It is the ultimate suchness of the union of the sublime bliss of the eleventh bhūmi; having realized and mastered this, they are called the "five Buddhas." Because they emerge from the body of adventitious stains into a stainless nature, they are called the "pure deities." Regarding their specific names: because they conquer the afflictions of those possessing the six fortunes, they are called the "Blessed One" (Bhagavān). For those disciples who possess desire, the mother, sister, and daughter are designated as "insight" (prajñā); they are also designated as the "dye-maker," the "dancer," and the "outcaste." Because they become the nature of Great Vairocana, they pervade all, or are designated through the manner of the one hundred and eight names of the Prajñāpāramitā as the single, non-dual meaning. If yogis practice and realize the very nature of luminosity, then all verbal expressions become recitation, all walking becomes the mandala, and all movement of the hands becomes the mudrā.
Whatever the mind thinks of becomes meditative concentration. Attachment, aversion, and so forth, the movements of the body and so forth, and whatever is spoken by the voice—all these, upon seeing them as they truly are in their dharmatā, become great bliss. Thus it is said.
Having thus explained the path of abiding in one’s own deity, the method for realizing it is shown by the passage beginning, "Whatever bliss is obtained from the father..." At the time of receiving empowerment from the guru, having experienced the realization of bliss that is free from conceptualization, the yogi should directly enjoy the streams of bliss through the three joys of one's own body and mind. How is that so? Whatever bliss is of the nature of water is ceased by the eighty innate natures; that bliss of great bliss, which is of the nature of clear light, is called the bliss of meditative concentration. This very thing is shown to arise from the collection of causes—the contaminated and uncontaminated blisses of the path through direct perception. This concludes the first chapter of the first section.
Having thus explained the chapter on meditating on suchness, now, in order to show that saṃsāra and nirvāṇa are of one taste, and wishing to show that the maṇḍalas are also the nature of non-dual bodhicitta, the thirty-seven factors of awakening are taught. Among these, there are those included in the causal bhūmis that are present for the sake of activity, and those included in the resultant bhūmis of no-more-learning that arise from abiding.
In that regard, the Secret Mantra Vehicle involves meditating simultaneously on the illusory-like and the luminous emptiness as the nature of reality. Having understood through hearing and reflection that the thirty-seven illusory-like factors are method, the thirty-seven emptinesses are insight, and the thirty-seven unifications are great bliss, one then relies upon the four mudrās to meditate, having directly realized the emptiness of the object and the emptiness of the subject, which is method.
In this context, the applications of mindfulness are the body, feelings, mind, and phenomena; the aspect of the subject, which is insight, is that which renders them empty. In the Mantra Vehicle, the body, feelings, and mental phenomena are meditated upon as the four goddesses by those of the generation stage, and as the four channels by those of the completion stage. When one meditates on the object as emptiness and the subject as the illusory-like in a single taste, the mind takes on an aspect like the moon in water or a mirage. The purpose of this is to meditate in order to abandon the physical dysfunctions, craving, the grasping at a self, and the delusion regarding phenomena.
Likewise, in the application of diligence accompanied by the friend of insight, one exerts effort in the main practice and initiates diligence in the conclusion, generating the aspiration to prevent unarisen afflictions from arising and to abandon those already arisen. In that way, one firmly holds the mind and aspires for mastery over the mind in the future. Similarly, one generates unarisen virtuous phenomena and—
They function to increase what has been generated. In that regard, the bases of miraculous power (ṛddhipāda) are accompanied by the aids of meditative absorption (samādhi). Through each of the four—desire, diligence, analysis, and mind—one abandons the five faults: laziness, forgetfulness, laxity, excitement, and the [faults of] application and non-application. Among these, the antidote to laziness is the basis of diligence, which has faith as its cause and pliancy as its result. Through these four and mindfulness as the fifth, forgetfulness is abandoned. Laxity and excitement are abandoned by introspection. Non-application is abandoned by volition. Excessive application is abandoned by equanimity. In that regard, the faculties (indriya) are so called because, having abandoned the discordant factors, they have mastery over the production of their own similar types. They are the powers (bala) because they cannot be crushed by the discordant factors. Among the seven branches of awakening (bodhyaṅga), the branch of nature is the discernment of phenomena. The branch of the basis is mindfulness. The branch of definite emergence is diligence. Joy is the branch of benefit. Pliancy, meditative absorption, and equanimity are the branches of freedom from affliction. These are the branch of the ground, the branch of the basis, and the branch of the essential nature. Among the eight branches of the noble path (āryāṣṭāṅgamārga), the branch of thorough determination is right view. The branch of making understood is right thought. The branch of conviction through view is right speech.
Discipline is the culmination of action because it inspires confidence in others. Austerity of requisites is livelihood because it inspires confidence in others. Effort is the antidote to the afflictions. The superknowledges are the antidote to the secondary afflictions. Absorption is the antidote to obscurations caused by the [five] powers.
Having thus taught the simultaneous cultivation of the factors of awakening, the channels of the body’s wheels, which are the manifestations of those [factors], shall now be explained. Regarding the statement, "The stages, such as the Joyous and so forth," this explains the specific supports of the channels. It is said that the faculties are the qualities of a bodhisattva. The five aggregates are the buddhas, and by the word "and so forth," the five elements are the goddesses. In those locations, the non-conceptual cognition of the buddhas and bodhisattvas arises.
If one asks at what time [this occurs], it is said: "When the thirty-two bodhicittas are completely full here." This means that when the body is free from the aggregate of painful feeling—the disease—and the twenty-four elements of the faculty of neutral feeling are purified, at the time when joy, supreme joy, and coemergent joy pervade, bliss is non-conceptual. Therefore, the aggregates, elements, and sense bases are the nature of the deities. Because the Buddha of shamatha resides in one's own body, one does not know that there is no Buddha elsewhere; thus, one seeks the Buddha. Although the emptiness of that mind resides in the body, it is not produced from the body. Once the imputed [nature] has subsided, all conceptualization is abandoned.
When the dependent nature has subsided, all conceptualization subsides. Because it is the unchanging, thoroughly established essence, it pervades all things and dwells within the body, yet it is not produced by adventitious conceptualization. As it is said:
"Non-violence and the authentic object,
Though one strives, cannot be reversed by error,
Because the mind holds to that side."
Thus, while self-aware luminosity acts as the cooperative condition for the five aggregates, the adventitious conceptualization of the five aggregates does not act as a condition for the luminous mind. Therefore, self-aware luminosity arises from the causes and conditions of experience, but it does not arise from adventitious conceptualization. Consequently, that which cannot be reversed by the obscurations of adventitious conceptualization, even if one strives [to do so], is called "great bliss."
The Bodhisattva Vajragarbha asked, "How many channels are the supports for the bliss of calm abiding?" The Blessed One taught the one hundred and twenty principal channels of the four cakras, and the thirty-two channels through which the bodhicitta at the crown flows, pervading the entire body. Furthermore, the channels are designated by names based on their shapes; there are two ways of explaining them: in connection with Cakrasaṃvara, there are the twenty-four sites, the three cakras, and the channels of the nine orifices explained as the support of the samaya-cakra. In connection with Hevajra, the three—rasanā, lalanā, and avadhūtī—are the principal ones.
The indivisible is the Vajra Nairātmyā, and because she possesses the qualities of the channels of body, speech, and mind, she appears as four channels. As for the other fifteen goddesses, because they possess both method and insight, they are established as two channels each; or alternatively, because they possess both cause and fruit. Or, when correlated with the Buddhasamāyoga, because they possess the Heruka who is the support for the six families, there are thirty-five channels. The rasanā and lalanā demonstrate that they possess the three bodies of the central principal Heruka. When the Blessed One was asked about the nature of those channels, it was said: although the bodies of all three realms of existence appear as channels, at the time when the non-conceptual bliss of meditative concentration arises, one is free from the eighty conceptualizations of the nature, which are indicated by the term "night," and the eighty conceptualizations of grasping, which are indicated by the sign of "day." The appearance of the wisdom of great bliss is the unconditioned wisdom free from subject and object, having abandoned all conceptualizations; it is not produced by causes and conditions. Thus it was said. Furthermore, the Guhyasamāja-uttaratantra states: "The body is the nature of the five wisdoms; it is the very essence of the five elements." This concludes the explanation of the second chapter. Having thus explained the chapter on the appearances of the mind, the teaching on the practice of calm abiding and special insight is as follows: Then, having made offerings to the Blessed One, [he requested] the bliss of the calm abiding of great secret bliss and—
This explains the nature of unsurpassed wisdom, which is insight (vipaśyanā), and the method for practicing the unsurpassed heart mantra (hṛdaya). Then, the Blessed One (bhagavān) entered the meditative absorption (samādhi) called "The Lamp of Consciousness and Wisdom that Abandons All Conceptualization," which is the practice of the heart of all tantras (tantra)—namely, calm abiding (śamatha) and insight (vipaśyanā)—and spoke.
First, the meaning of the introduction (nidāna) is shown: the secret joy, the supreme joy, and the coemergent joy (sahaja-ananda) are present, together with an assembly of eighty million bodhisattvas, and the Teacher, the Lord himself, dwells eternally. If one asks who the Teacher, the Lord, is: he is the Sattva who is the actuality of all Buddhas, the Heruka who is the nature of the five families, Vajrasattva in the form of the Sambhogakāya, and Cakrasaṃvara. He is the yoga of union that has conquered the four Māras through the Dharmakāya, possessing perfect wisdom. Because he is unmoved by adventitious conceptualization, he is stable; because he cannot be interrupted by discordant factors, he is eternal—thus, he possesses perfect abandonment.
Regarding the phrase "always present in the present": because experience alone is free from the three times, it is a mere appearance therein. As it is said: " He is the abandonment of the collection of causes; Ru is the freedom from arrangement; Ka is not abiding anywhere." Thus, being empty of the three times, he does not arise from the dharmadhātu in any way—whether in the actual state or the subsequent state—and is therefore by nature difficult to transcend. Having thus shown the three bodies (kāya),
Now, the excellence of the Dharma to be explained shall be shown. "By the application of various actions" refers to the equal union of the five means and the five insights. "For those who desire various rituals" means that for whichever [practitioner] desires the generation stage or the completion stage, the Teacher—such as the Buddha or Vajradhara—teaches accordingly and brings the nine tantras to completion for the sake of those to be trained.
Furthermore, what is the distinction? It is stated: "All Buddhas and so forth, the stable and the moving." "All Buddhas" refers to the appearance in the form of nirvāṇa. "All things become this" means that everything appears as having the nature of great bliss. What is that very thing? "Equal union with all Buddhas" means that because one is free from the eighty innate conceptualizations—the grasped, which are the ḍākinīs appearing as night, and the grasper, which are the conceptualizations appearing as day—there is the equal union of calm abiding, in which bliss is non-conceptual and object and subject are of one taste, and the equal union of special insight, in which illusory bliss and emptiness are of one taste.
"Binding the network of ḍākinīs" means that by binding the bodhicitta within the network of channels, the nature of mantra arises from the network of the expanse and the winds.
The nature of the mental vow is the union of emptiness and the illusory nature. The term "vow" (saṃvara) refers to Cakrasaṃvara. Thus, having shown the method of the continuum of calm abiding and special insight with one verse, it now demonstrates that the illusion is the method of bliss, stating: "By this illusory bliss..." If one asks what that illusion is, it is the Ḍākinījālasaṃvara. If one asks in what manner, it is "supreme in all its variety." This means that, being sealed by the four mudrās, it is supreme because it apprehends the various blissful entities in all objects while being free from subject and object. If one asks for whom, it is "for the sake of all sentient beings." If one asks in what way, it is "unsurpassed." If one asks by what method, it is said: "Accomplished by taming the Buddhas and so forth." This means that at the time of performing the gaṇacakra, the five Buddhas and all the heroes abide in the manner of the union of heroes and heroines. Thus, for those to be tamed who are inclined toward the five sensory qualities, they are tamed by means of beautiful forms, pleasant sounds, fragrant scents, delicious tastes, and up to, delightful tactile sensations. As it is said: "For the sake of those beings possessed of desire, the activity of this is Vajrasattva." Also, from the Samayoga: "Without seeing all the Buddhas for countless tens of millions of eons, through the application of the mudrās, one will achieve accomplishment in this very life. That I shall now teach: the supreme bliss, the reality of all Buddhas."
Thus it was said. Now, the samaya of the action mudrā (karmamudrā) is shown: "Having completely transformed one's own form" means that one abandons the form free from passion and transforms it into the form of great passion, thereby coming to know the absorption of bliss through the fourfold division of the action mudrās.
What are these? They are the four: mother, sister, daughter, and granddaughter; the four: the kṣatriya, vaiśya, brāhmaṇa, and śūdra castes; the four: twelve-year-olds, sixteen-year-olds, twenty-year-olds, and twenty-four-year-olds; and the four: those born of mantra, those born of the field, those born of karma, and those born of wisdom. These are the sixteen. These are called "accomplished through the illusion of women." Although there is no difference in their being illusions, the illusion of bliss is the supreme among illusions. By designating her as the symbol of the various illusory mudrās, she is called a ḍākinī.
Why is she called a ḍākinī? There are two reasons: the etymological reason and the functional definition. Regarding the etymological reason, the half-verse states: "From the sound ḍā, she is called ḍākinī; here, the element is analyzed." By this half-verse, the etymological reason is established through the root akasa (space).
As for the functional definition, she is a ḍākinī because she moves through the four formless states of non-conceptual calm abiding and the four concentrations. Furthermore, she is called a ḍākinī because she moves through the realization of the emptiness of the dharmadhātu of the eleven bhūmis.
Having thus explained the etymology of the ḍākinīs, the classification of the families of the ḍākinīs is now explained:
"The mudrā of universal variety is the supreme bliss that is everywhere enchanting."
This refers to the purifying goddesses, the goddesses of empowerment, the heroines, the authorized ones, and the mudrā of the subsequent universal conduct. "Universal supreme bliss" refers to the branch of mental retention, the branch of empowerment, the sequence of the gaṇacakra, and the branch of offering.
If one asks how many divisions there are, it says: "Vajra and the Vajra-holder itself." Here, "Vajra" is the Vajra family, and the family of Heruka arising from that is the Vajra-holder itself. "Lotus" is the Amitābha family, and the "Lotus-holder" is the Karma family. The "Jewel family" is the Ratna family, and the "Jewel-holder" is the Ratna family. Thus, these appear as the nature of all six families.
Alternatively, Vajra, Lotus, and Jewel correspond to the dharmadhātu, discerning wisdom, and mirror-like wisdom, while the three "holders" possess the three types of emptiness. The meaning of this is taught as follows: in a secluded and enchanting place, having gathered a number equal to the heroes and heroines, one should perform the purification through the four stages of approach and accomplishment as they are; or else, wearing masks and assuming the attire of the deities, one should [visualize] Rūpavajrā, Śabdavajrā, Gandhavajrā, and Rasavajrā.
Regarding the Vajra Touch Consorts, having abandoned the aspect of grasping at form, one should cultivate the absorption of the four joys and hold the mind in calm abiding, such as the first concentration and so forth. As it is said:
"With the supreme nectar that provides relief,
And together with the water of fragrance,
The yogi, at all times and everywhere,
Should make offerings to those of the [Buddha] family."
And from the Samayoga:
"For those who focus upon the deity,
The nature of the yogic reflection
Is the firm application of one's own samaya;
The supreme unchanging will be accomplished.
Yoga does not arise
From the reflection of the body and so forth.
If one exerts oneself in bodhicitta,
From that, the yogi becomes a deity."
Thus, through the wheel of the collection of causes and conditions, a bliss like that of the first concentration will arise. Having thus explained the methods of calm abiding, the insight (vipaśyanā) will now be explained.
The Blessed One, who overwhelms the retinue and is free from the dust of conceptual thought, focuses one-pointedly on the inconceivable aspect of great bliss. Regarding the statement "this bodhicitta was spoken," it refers to the ultimate bodhicitta. What is its aspect?
"It is not empty, nor is it non-empty;
It is not even perceived as the middle."
In this regard, "empty" means empty of the imputed (parikalpita), as the imputed lacks characteristics. "Non-empty" means the dependent (paratantra) lacks the nature of arising.
In the Middle Way as well, non-apprehension is the thoroughly established ultimate naturelessness, intended for those of sharp faculties. That which is not empty is that which transcends the form of a mass. That which is not non-empty is the very nature of mind, which is without substantiality. Alternatively:
"Neither attachment nor freedom from attachment,
The coemergent joy is not apprehended."
As it is said in the Samayoga:
"No attachment, no freedom from attachment,
Nor is there apprehension in the Middle Way.
The illusory seal of all women—
This is the supreme vehicle of non-duality."
Thus it is explained. The emptiness of the Prajñāpāramitā is the application of the method whose nature is compassion. This is called "like an illusion." "Beautiful through the method of compassion" means the uninterrupted continuity of illusion-like bliss. "The Prajñāpāramitā becomes clear" means focusing on emptiness; this is the meaning of union.
"Regarding phenomena that are non-conceptual,
There is no substantiality and no meditation."
This means that because there is no subject or object, and one is free from the meditator and the object of meditation, the mind is placed in equipoise. As it is said:
"Since there is nothing greater or more supreme than that,
Through the union of all Buddhas,
The Lord of Yogis, that Great Bliss—
There is nothing that is not accomplished in this very Dharma."
Thus it is taught. "One should have superior devotion to the non-conceptual; one should examine with all conceptual thoughts." This refers to being like a lion cub, or like the first day of the moon.
One meditates directly on the emptiness of one side, like looking through a window. If one asks who established such a method, it is the Sugata who, for the sake of sentient beings, thoroughly analyzed this path of direct perception regarding non-conceptual phenomena. This refers to meditating on the stage of self-consecration through the blessing of the four mudrās, which appears as the saṃbhogakāya.
"The supreme self of all Tathāgatas, where there is neither the phenomenon (dharmin) nor the nature of phenomena (dharmatā)," refers to the identity of the dharmakāya. When the three—phenomena, the phenomenon, and the nature of phenomena—are absent, they are of one taste in great bliss. If that is the case, how does the teaching of the Dharma occur?
"Then this speech of Dharma arises, like an echo in sound," and so forth; this single verse teaches the emergence of the nirmāṇakāya. By meditating in this way, the yogi who understands the meaning of the three bodies will extensively achieve qualities equal to those of a Buddha.
Having thus explained vipaśyanā, the explanation of the meaning of its practice is the offering of praise, prostration, and supplication. "The liberator of beings" refers to the nirmāṇakāya. "Born from the self of sentient beings" is by way of the saṃbhogakāya. "The cutter of delusion" is by way of the dharmakāya. "That which is the sole reality" is by way of the svabhāvakāya. "The heart mantra of the oneness of all phenomena" is the meaning of non-dual wisdom. "Becoming the path of the six sense faculties,"...
This means that the five objects, both with and without characteristics, proceed into the nature of those respective four joys. In the yoga of the post-meditative state, one becomes equal in taste with meditative equipoise, just as in the main practice. Alternatively, by sealing the path of whichever sense faculty with the nature of the emptiness of the mind’s great bliss, that great bliss proceeds into its respective nature. Since there is no distinction between meditative equipoise and the post-meditative state, there is no meditating or not meditating on the equal taste of the nature of great bliss in both the main practice and the subsequent state.
Therefore, it is said: "Because the identity of all things is taught to be the aggregate of consciousness." By knowing the dharmatā of the mind through the four empowerments, one will come to know the concise and extensive aspects of all dharmas. This cannot be understood by base, foolish persons. If one asks, "Is it not possible for everyone to realize it?" it is said that while some have it in one direction and others in another, all are solely intent upon desiring great bliss.
What is that? It is the eighty-four thousand aggregates of dharma, which are the nature of the six or eight consciousnesses of the mind. By knowing the three realms to be of that nature, one desires liberation. Through the mental factors of faith, a sense of shame, and dread of blame, one desires liberation by way of the mind with and without aspects, and by way of the Vaibhāṣika and Sautrāntika systems of the objects of knowledge. The cause is through inference, the result is through conduct and activity, and both are through the gateway of the tantras.
Those who desire liberation should meditate on the dharmin (the subject) by way of the ultimate being like an illusion, and the dharmatā (the nature of phenomena) by way of non-abiding. Just as five hundred tributary streams, surrounded by a great river, become one in the salty taste of the great ocean, so too these many philosophical tenets, because they are not perceived as a plurality within the ultimate great bliss, result in liberation being one alone. How is the emptiness of the mind known? It is known by the final path that looks inward. This is the commentary on the third chapter.
Having thus shown the introductory setting (nidāna) of the Cakrasaṃvara and other yuganaddha (union) tantras, the introductory setting of the Guhyasamāja and others will now be explained: "The certainty of all tantras is the form of the extremely vast triangle." This means that through the realization of one side, there is no bliss in the realization of śamatha (calm abiding), or the cessation of the self of the person in one aspect, or the selflessness of the śrāvaka or pratyekabuddha, or the freedom from the afflictive and cognitive obscurations in one aspect. Because the bodhisattva’s emptiness is free from all [partialities], the emptiness of a Buddha is common to all sentient beings. Conventionally, the triangle is the celestial mansion, or the moon, or the lotus, or the triangular bhaga of the consort; appearing conventionally in these forms, it becomes the dwelling place of the Tathāgatas. Ultimately, that very [triangle] is the prajñāpāramitā (perfection of wisdom).
Because it transcends the apprehended object and is without an apprehender, it is the appearance of the perfect conventional teaching—the method for symbolizing non-conceptual wisdom—which dwells in the midst of all living beings. In brief, since one becomes a Buddha by realizing the meaning of method and insight, the introduction is taught in order to demonstrate method and insight. Furthermore, because this is not realized through direct perception, one must train for three countless eons; however, through the path of direct perception, one will attain the state of a Vajradhara, a Universal Monarch of the Deity Wheel, or the four accomplishments in this very life.
Having thus briefly presented the introduction, although the mind is luminosity, it is bound in saṃsāra by the power of adventitious stains such as desire, and is overwhelmed by suffering. Bound by the virtuous and non-virtuous actions of that mind, as long as it possesses apprehension, one will again wander and be born in the three realms through various misdeeds. Having thus explained the characteristics of the initial saṃsāra, the phrase "at that time, the Buddha Vīra" demonstrates the power that accords with the path of relief. If one asks what that is like, it is [the power that rescues those] fallen into the ocean of saṃsāra. If one asks for what purpose, it is for the sake of being free from suffering. If one asks by what method, it is by the path of the blessing of the nirmāṇakāya and the path of the direct perception of awareness. If one asks what the characteristics of the method are, they are the method and the application of the method. If one asks what is realized regarding that which indicates insight:
The three realms are realized as having the nature of the signified, which is stainless. "Through the transformation of this or that, it becomes the essence of that or that." For example, just as firewood is transformed into fire, the aggregates, elements, and sense bases are purified by the deity's dance wheel of the generation stage. This is like a master illusionist defeating another illusionist. In this context, if applied to the generation stage, one meditates on the five Buddhas as the antidotes to the five afflictions; or, in the less profound completion stage, one meditates on bliss within the winds of the five channels; or, one simply pierces through those very five afflictions with emptiness.
Having thus explained the application for each individually, the common application is stated: "All, together with the Vajra Holder, are purified." This means that through luminosity, everything is made into the nature of great bliss. If one asks how the five afflictions can be purified, it is like various clouds arising in the sky and then dissolving back into it, as the adventitious stains depend upon the luminous mind. If one asks who knows such internal distinctions, it is through relying on the oral instructions of the Guru.
Having thus shown the two concordant methods, the introductory narrative of the examination will now be explained. Jambudvīpa is triangular and is called the bhaga of the consort. As it is said: "In the center of the excellent form of the letter E, it is adorned with the letter Vaṃ." If one asks what the introductory narrative residing in the center of this place symbolizes for future meditators, it symbolizes the triangular bhaga of the consort, the Mother.
If applied to the path of passion, the maṇḍala is called the bhaga; if applied to the path of liberation, the maṇḍala is the body; and for the practitioner who abides in their own [nature], the maṇḍala is the dharmadhātu.
Regarding that, if the maṇḍala of the winds is applied to Cakrasaṃvara: at the navel, the emanation wheel (nirmāṇacakra) has sixteen [petals] connected to the avadhūtī, through which the wind flows; sixteen connected to the right rasanā, through which the blood flows; and sixteen connected to the left lalanā, through which the bodhicitta flows. There are the four channel-gates connecting the central [channel] with the right and left, and the four intermediate channels connecting the right and left. These, along with the winds of the four elements and the four nectars, constitute the sixty-four modes of dependent origination. By focusing the mind on the wind residing in the center of these, the external winds are arrested, non-conceptual cognition is generated, and one proceeds into the nature of great bliss.
Having thus explained the three points of the introduction, furthermore, according to the distinctions of one's inclination, the appearance of the four mudrās is as follows: for those inclined toward the four elements, they appear as the maṇḍala of the four elements; for those inclined toward the four goddesses, they appear as such; for those inclined toward the four immeasurables, they appear as the four immeasurables; for those inclined toward the four perfections, they appear as such; for those inclined toward the four wisdoms, they appear as such; and for those inclined toward the four syllables E-VAM-MA-YA, they appear as such. For those inclined toward self-consecration, it is the cause for seeing emptiness as the adventitious stains are thinned; this is the position of Anaṅgavajra.
Alternatively, the Śrīparamādya states: "Through the blessing of the Buddha, the appearance of uncontaminated wisdom is the nirmāṇakāya; the appearance of incomparable wisdom is without affliction." Having thus explained the distinctions of the non-appearance, the distinctions of e-vaṃ shall now be explained. The crown and the navel are e, while the throat and the heart are vaṃ; through the distinction of upper and lower, they become the nature of method and insight. If the term e-vaṃ is applied to the introductory setting (nidāna) of the compiler, it shall be explained as the literal meaning consistent with the sūtra class, from the words "Thus have I heard" up to "rejoiced and praised." Since this remains the very word of the Blessed One himself, the establishment of its status as the Buddha’s word (bka’) will be explained by the explanatory tantras (vyākhyātantra). Alternatively, the Sugata taught it for the sake of those to be tamed by the nirmāṇakāya, and the compiler emanated as the Buddha himself for the sake of those to be tamed. To explain the meaning of these two, there is no contradiction even if the Blessed One, at another time, taught the explanatory tantras after being requested by buddhas and bodhisattvas. As it is said in the Mahāparinirvāṇa-sūtra: "The compiler himself spoke it, and as for the meaning that is difficult to realize, I myself shall explain it in other sūtras." Thus, in order to demonstrate the meaning of "Thus have I heard":
There is the time of passion realized by Avalokiteśvara, the degenerate time realized by Kṣitigarbha, and the inconceivable time realized by Mañjuśrī. In this context, "excellent" refers to the time when the stream of bliss enters the maṇḍala of the bhaga. "Degenerate" refers to the time when the life-force of the body’s maṇḍala, possessing the heat of wind and fire, enters the avadhūtī. "Inconceivable" is the time when illusion and emptiness are of one taste. Passion is the time of joy and supreme joy; freedom from passion is the joy beyond joy; and the middle is the coemergent joy. The non-apprehension of these three is the great bliss of clear light. Although the mixture of passion and freedom from passion is distinct conventionally, they are of one taste ultimately. If one asks how this demonstrates the meaning of the oneness of existence and non-existence: it is because it possesses the six qualities, or because it possesses the destruction of the afflictive obscurations and the obscurations to knowledge, it is the "Blessed One" (Bhagavān).
What is the locus? Body and speech are the phenomena (dharmin), and their true nature (dharmatā) is the heart mantra. Because that very nature is indivisible by the two obscurations, it is the "Vajra." In that regard, the term "consort" is renowned for the Tathāgatas. Its bhaga is the emptiness of the path of no-more-learning. If one asks how the conventional expression "O Blessed One, you dwell in the non-conceptual oneness within the bhaga of the dharmadhātu" is appropriate:
In response, he declared: "Ultimately, although emptiness and primordial wisdom are of one taste, by the power of the inclinations of those to be trained, they appear to captivate their minds. Thus, the setting of the tantra’s introduction is the lotus, the moon, the celestial mansion, the corpse seat, and the bhaga of the consort, where the Blessed One resides. Regarding that Dharma discourse, I have heard that the Blessed One resides there"—thus he provides the connection.
Why is it called bhaga? Because the afflictions are destroyed by the insight of emptiness, it is called bhaga. That very [wisdom], the non-apparent omniscient primordial wisdom, is emanated and displayed in the form of the bhaga so that those to be trained may penetrate emptiness.
What is the Dharma that expresses this? That which expresses the very meaning of the introduction consists of the four syllables E-vaṃ-mā-yā. Since that expression reveals the meaning of method and wisdom of the nine tantras, E-vaṃ-mā-yā is taught at the beginning of the Dharma of the nine tantras.
For what purpose? It is said: "It generates the accomplishment of the pure Buddhas." If all sūtras are to be expressed by the sound of E-vaṃ-mā-yā, then in response, from the words "Vajrapāṇi," the inexpressible meaning is shown to sentient beings by me. By understanding through those syllables that method resides within the wisdom of the four seals, one travels far from the ocean of saṃsāra.
If one realizes the nature of that mind, how will it be when one realizes the nature of all phenomena?
Once in a while, having withdrawn the mind from all [objects], and with the inner self unmoving, by means of the weapon of the disciplined mind, one directly realizes the signified of all phenomena and attains the state of the Vajra-Holder in this very life. As long as one does not know the emptiness of the mind, one will experience the bliss of the concentrations and the formless gods. If one abandons the path of direct perception, thinking it is not [the way], one will be born in the Avīci hell. Whoever possesses the glorious wisdom of the four mudrās of the pure mind of direct perception, if they meditate on all [phenomena] just as they have found it, they will realize the signified—the purification of the adventitious stains of self-awareness—and behold the dharmatā of the three realms as equal to space. This is the dharmakāya, which performs the welfare of sentient beings through the forms of the saṃbhogakāya and nirmāṇakāya, like a wish-fulfilling jewel. Furthermore, if one is devoid of the causes and conditions of direct perception, one cannot represent the inconceivable dharmadhātu. This is the explanation of the fourth chapter.
Thus, having explained the objects of knowledge of the profound completion stage in the first chapter, I shall now explain the stages of empowerment for practice. First, the maṇḍala; in the middle, the gaṇacakra; and finally, the meaning of the empowerment shall be explained. For the benefit of the practitioner, the empowerment is briefly indicated by a single verse, and its detailed explanation begins by first transforming oneself into the nature of the deity.
In order to purify the ground with the vajra, one should visualize a blazing vajra arising from the syllable HŪṂ. Having thus explained the purification, the requesting, and the examination of the ground, it is now explained in a single verse. Regarding the examination of the pigments: according to one's wealth, they should be prepared from precious gems, or by mixing [pigments] for the middling [practitioner], or with rice flour for the lowest. For a maṇḍala of the smallest size, which is triangular, the examination of the pigments involves an additional perimeter of three finger-widths. Regarding the examination of the limbs of accomplishment: after purifying through the four branches of approach and accomplishment on the path of mantra, one should enter the maṇḍala of the five families who have received empowerment, or alternatively, the four families such as the dancers and so forth. Regarding the examination of how they become limbs of accomplishment: just as [the deities] abide in the maṇḍala of the dharmadhātu of all Buddhas, or in the palaces of the saṃbhogakāya and nirmāṇakāya forms, the yogi should perform a dance and focus the mind upon the Īśvarīs of the infinite world-realms and the karmamudrās, and take them as enjoyments. If one does so, without doubt, one must keep in mind the fear that sentient beings might violate their samaya. By doing so, one will realize the state of blessing—the three joys, the ultimate truth of the Buddhas which is emptiness, and the freedom from the eighty innate natures; the path of the mantrin is realized just like that of the Buddhas and Bodhisattvas. Having thus explained the place and the ground of empowerment, the gaṇacakra will now be explained.
This is because one must not transgress the samaya of the deities, such as Vajrasattva and the tathāgatas, and because one receives the empowerment directly from the bodhisattvas born from the Victorious One himself. Having explained the purpose, the explanation of the ācārya who is the support for that is as follows: to one who possesses an ocean of qualities, both profound and vast, one should offer the gaṇacakra of the path of passion or the path of liberation. Having explained the ācārya who is the support, the explanation of the yoginīs who are the branches of accomplishment is as follows: they may be mantra-born women who have received empowerment, such as a mother or a sister; or, if such are not available, even those born of conduct (caryā) and so forth are suitable. Regarding this, in the Cakrasaṃvara Root Tantra, one should accept those who are like the "swirling yoginī," those with voices as melodious as a cuckoo, and those with voices as clear as a vajra. Alternatively, the divisions of those born of the field (kṣetra) are the seven types, such as the brahmin woman and so forth. Among them, those of the "low-caste makers" (kāraka) such as the "bamboo-worker" (veṇukāra) and so forth refer to the bamboo-worker, the shoemaker, and the like. The characteristics of the mind are accomplished through guarding the samaya, meditating on the conduct of the deity’s body, knowing the tathatā of phenomena (dharma), knowing the tathatā of mantra, and knowing the tathatā of form. Through these, the practitioner’s sins are exhausted, and one will attain worldly accomplishments (siddhi) such as power and wealth, physical agility, and a healthy complexion, as well as the common accomplishments of the four meditative concentrations (dhyāna) and the supreme accomplishment.
Alternatively, she is adorned with the nature of the gathered assembly of years, such as form and youth, as they are found. If one asks by what specific characteristics she is to be recognized:
"From smoke, fire is known; from a crane, water is known. The wise bodhisattva knows the family by its signs."
Thus it is said. Having purified those three through the four branches of approach and accomplishment, such as taking refuge, one comes to know the mantra, the tantra, and suchness. In this context, "mantra" refers to meditation and recitation; "tantra" refers to the medicinal substances; and "suchness" refers to the five wisdoms. "Having purified the great secret in that way" means having purified it through the activities of body and speech. As it is said in the Root Tantra:
"Having made the ground the foundation, the yogi should enjoy it."
Also, from the Samayoga:
"Then, having bathed and anointed the body with fragrance, wearing whatever clothes and ornaments are available, and having donned various garments, one should be adorned with flower garlands and sweet breath. Having well-prepared women who are like goddesses, marked by the mudrās of good fortune, one should examine the gaṇacakra."
"Established in a place where all harm is abandoned" refers to a secluded location. Alternatively:
"Or in one's own dwelling, or in a grove and so forth, one should practice. There, first arrange a seat that is soft and pleasant to the touch, covered with various lotuses and cloth. That is the self of total purity." Thus it is said.
"Along with attendants" means accompanied by assistants who perform tasks such as massaging, providing various garments, and offering fire and nourishment. As it is said:
"By associating with all goddesses,
The fortunate one of all variety,
Through arali, all is accomplished.
In the infinite expanse of space,
Delighting in all goddesses,
Vajrasattva is perfectly complete."
Thus, one should pay honor with flower garlands and so forth. To the master of accomplishment and the consort, with a mind of devotion toward the yoginī, one should offer the "three whites"—milk, yogurt, and butter—and the "three sweets"—milk, honey, and sugar—as well as the various feasts of meat and wine. As it is said:
"One should offer the feast wheel (gaṇacakra),
With meat preparations and dried meat."
Once the feast wheel is complete, one should offer praise by means of the five emptinesses—starting with "Having completely abandoned all conceptualization"—through the gates of the mirror-like, the equality, the discerning, the all-accomplishing, and the expanse of reality (dharmadhātu) wisdoms. Then, one should make a supplication with three verses. Regarding that, the first is by way of the secret empowerment.
"I seek the unsurpassed wisdom," refers to the direct realization of emptiness through the rasavajrā (taste-vajra). "The omniscient one, through the vajra empowerment," refers to the washing away of the stains of the eighty innate conceptualizations through the rasavajrā.
Buddha
"Secret to all" means that the emptiness of the tangible is to be known as a secret. "Just as the glorious mind" refers to the way the Blessed One Vajrasattva previously conferred empowerment upon Vajradharma; it means, "Please bestow your grace upon me." "Having abandoned the lotus of your feet" means that the path is abandoned through the direct perception that realizes the emptiness of the mind. "In order to abandon the migrations of saṃsāra" means that adventitious conceptualizations are exhausted; it is a request for the fourth empowerment to be bestowed.
Having thus offered the supplication, the compassionate ācārya yogi now calls the disciple into the midst of the assembly, generates compassion, and confers the empowerment. Then, regarding the offerings made to the body that performs the branch of accomplishment and the conferral of empowerment: "The yoginī is endowed with yoga" means she is endowed with the generation of the deity through the four branches of approach and accomplishment. "Resounding with the sound of the bell and draped with a canopy" refers to the location. "Adorned with the five sensory qualities" refers to the offerings previously made in the gaṇacakra.
As it is said in the Samayoga:
"In that regard, form, sound, smell, taste,
And the experience of the pleasure of the tangible—
Form is said to be the painting;
Sound is explained as the song;
Smell is that which thoroughly satisfies;
Taste is rasāyana;
The tangible is explained as pleasure;
The supreme pleasure of touch
Is explained as the dharmamudrā."
Thus it is said.
Regarding the "application of flowers and incense," one should offer drops of fragrance and incense at the locations of the body maṇḍala. "Garlands and very fragrant [scents]" and so forth means that one should wear flower garlands, make the face fragrant, fill the mouth with betel, and make offerings with melodious songs. "The supreme, wondrous, and excellent maṇḍala" refers to making offerings through the yoga of the gaṇacakra. Having made offerings in that way, through union with the mudrā, the bodhicitta born from the nature of the Victorious Ones is placed in a lotus vessel. Then, with the forms of yak-tail whisks, parasols, and so forth; the sounds of songs and melodies and auspicious verses; the scents of camphor and sandalwood; and the five nectars, the empowerment of the five nectars is conferred.
If one asks whether this is for the ācārya alone or for the insight [consort] alone, it is stated: "The supreme ācārya, the Īśvara, together with the mudrā." "Empowered by the supreme jewel" refers to the calm abiding and special insight that focus the mind on Rūpavajrā; because one thereby attains accomplishment, it is called the "supreme jewel." Through that, the Lord of Beings, the Bodhisattva, is empowered. Furthermore, from the Samputa:
"Bhaga and liṅga—how wonderful is the bliss!
The skull-cup is the lotus, the liṅga;
The khaṭvāṅga is the liṅga;
The Buddha-mudrā is explained as the lotus.
It is the nectar of all bliss.
For the sake of knowing all aspects of the knowable,
All empowerments are the great empowerment."
Thus it is said.
"Endowed with the yoga of the deity, if one tastes the delicious drink with the tips of the ring finger and the thumb, one will attain the accomplishment of permanence." Thus it was said.
Then, regarding the phrase "the naturally pure characteristics bestow delight," this is spoken in terms of the empowerment explained to the disciple: having generated non-conceptual bliss in the taste of the five nectars (amṛta), the empowerment is conferred. Alternatively, in terms of the feast gathering (gaṇacakra), the meaning is: "Just as I have conferred the empowerment, you too should enjoy the taste of the five nectars."
"Great blood" is the self-arisen flower. "Together with camphor" means endowed with the bodhicitta. "Red sandalwood" is Hayagrīva. "Vajra water" is Akṣobhya. The fifth, Vairocana, is explained as arising from the mirror-like wisdom (ādarśa-jñāna); by implication, the remaining four arise from the [other] wisdoms. For that reason, it is said: "The five wisdoms and the five nectars appearing as the result were taught in agreement by the Buddhas."
"This samaya is unsurpassed" refers to the samaya of directly generating calm abiding (śamatha) and special insight (vipaśyanā). "You, the excellent one, must maintain it" is the granting of permission, indicating the purity of the peaceful drink.
Having thus explained the abode, the samaya is: "One must not harm living beings." This means one must not harm the non-conceptual, illusion-like consciousness of the tongue. "This samaya is unsurpassed" means not abandoning the emptiness of Rasavajrī. The meaning of these points is taught as follows:
The preceptor of an ordained bodhisattva should, through the heat of caṇḍālī, enter into union with a mudrā. Having mixed the bodhicitta with the five amṛtas, he should place it within a skull-cup. Then, accompanied by verses of auspiciousness, he should confer the empowerment by having the disciple taste the rasavajrā with the ring finger and thumb, and by applying the pith instruction for the dripping of gorocana from the brain. As it is said: "The empowerment of the supreme jewel should be conferred by the Lord of Beings."
Following that, he should grant the permission for the delicious drink and bestow the samaya of not abandoning method and insight. If the bodhisattva is a householder, he should enter into union with a consort (yoginī) who is concordant with his own karmamudrā—whether she be a vidyā born of mantra, born of the field, born of karma, or born of wisdom—and who is of a compatible family. Having mixed the bodhicitta with the five amṛtas, he should confer the empowerment.
Having thus taught the common empowerments of the path of liberation and the path of passion, the previously mentioned vidyā refers to those born of mantra, born of the field, born of karma, and born of wisdom. Alternatively, the "yoginī of oneself" refers to one who becomes one's own karmamudrā. Regarding the phrase "smeared with sihlaka and camphor," one should apply drops of fragrance at the locations of the deities, arrange flowers, and don the crown and ornaments, thereby emanating her as the vidyā goddesses such as Buddhalocanā and the rest.
Alternatively, regarding the phrase "the consort should be emanated as such," this means that after she has been purified through the four branches of approach and accomplishment, the consort is rendered stainless. As for covering the faces of the mudrā and the method: if there is fear of shame, non-conceptual wisdom will not arise, and therefore the faces must be covered; if there is no apprehension, they need not be covered.
"As long as the fluid is present, one should rely [on her] for that long." This means that once the four cakras have been filled with bodhicitta, one should hold the bodhicitta at the junction of the secret vajra-jewel and place it upon the disciple's tongue. As it is said in the Catuḥpīṭha:
"Having permanently abandoned the consciousness of taste and tongue,
The supreme bliss, the unchanging, is the dwelling of the house.
Whoever abides in the center should grasp it."
And from the Samputa:
"When bliss descends upon the mudrā,
Having meditated upon the woman,
Having grasped the junction of the vajra-jewel,
One should cause it to fall into the disciple's mouth."
Having thus explained the conferral of the secret empowerment, the conferral of the wisdom-gnosis empowerment will now be explained. Regarding the phrase "the taste of equality therein": as before, having given the action mudrā—purified by the four branches of approach and accomplishment—to the disciple, the ācārya joins the avadhūtī and, through the power of the yoginī, generates bliss. He should cause the disciple’s domain of experience to consist of joy, supreme joy, physical bliss, and the non-conceptual innate joy of mental bliss.
"Having abandoned the grasping at self and other" means that the conceptualizations of woman and man have subsided. "Self-knowing wisdom" refers to the direct cognition of non-conceptual bliss. "The supreme nature of existence and non-existence" refers to the tangible object and the emptiness of the tangible object, which is the supreme non-existence. Because it is sealed by Vairocana through meditating on the emptiness of the object, it is equal to space. Because it is free from the eighty natural conceptualizations, it is "dustless." "The union of desire and the absence of desire" means that desire—joy and supreme joy—and the absence of desire—joy and the absence of joy—are "mixed" because they are of one taste in emptiness. "Method and wisdom are perfectly mixed" means that the illusory-like cognition of the body and the emptiness of the tangible object are mixed. "That itself is the life-force of living beings" refers to the coemergent joy free from conceptualization. "That itself is unchanging" means it is not harmed by adventitious conditions. "The sublime" refers to the emptiness endowed with bliss. "By that itself, one is omniscient" means that if one knows the emptiness of the tangible object, one will come to know the emptiness of all phenomena. "The wisdom of the Buddha" and "the wisdom of glorious Heruka" are synonyms. "This and that, or even others" refers to the continuum of knowing the emptiness of bliss arising from the aftermath. "Existence" is the appearance of things; "non-existence" is the non-appearance.
"Arising from this" refers to the fact that all these things arise from the knowledge of emptiness, which is the wisdom-gnosis (prajñājñāna). As it is said in the Ḍākinī: "Just as fish leap swiftly from a river that has become clear, so too from the nature of empty-clarity, the net of magical illusion (māyājāla) arises."
First, having conferred the secret empowerment, the second is to confer the wisdom-gnosis empowerment upon the disciple. Regarding this, the Samayoga states: "Just as the master bestows bliss upon the disciples from whatever [source], from now on, the disciples, having been sustained by the gnosis of the mudrā, shall be accomplished by all the Buddhas as the supreme Vairocana."
Furthermore, with respect to the arising of the awareness that knows the path of passion: the physical bliss of the hero is "joy" (ānanda); as the body's joy increases, the pure appearance of the five sensory qualities of the yogi's body is "supreme joy" (paramānanda). The mental consciousness becoming blissful in all objects without exception, free from conceptualization, is the "intrinsic joy" (sahajānanda) of mental bliss. Regarding the phrase "the entirety of the means of bliss": at that time, being free from the feelings of suffering and equanimity, one should realize that all phenomena appearing as objects are, without exception, of the nature of bliss.
With respect to the path of liberation: reaching the crown of the head is "joy"; reaching the throat is "supreme joy"; reaching the heart is "special joy" (viramānanda); and the fourth is "intrinsic joy."
Having thus explained the sequence of the four joys, the sequence of the four empowerments will now be explained. On the first night, the vase empowerment is conferred in the colored powder maṇḍala; on the second night, the secret empowerment is conferred in the body maṇḍala; on the third night, the wisdom-gnosis empowerment is conferred in the bhaga maṇḍala; and on the fourth night, the fourth empowerment is conferred in the dharmadhātu maṇḍala. Just as the emptiness of the object is realized during the wisdom-gnosis empowerment, so too is the fourth empowerment the realization of the emptiness of the mind. As it is said in the Samayoga:
"All the great bliss of the deities
Is experienced through the bliss of method and yoga.
The bliss of all the mind's [experiences]
Arises from the bliss of empowerment."
Regarding the phrase "washed by the bodhicitta," this refers to the conventional and ultimate bodhicitta within the sequence of the fourth empowerment. Regarding the phrase "having freed the disciple from negativity," this means that by conferring the water empowerment, the obscurations of the body are purified; by conferring the secret empowerment, the obscurations of speech are purified; by conferring the wisdom-gnosis empowerment, the stains of the mind's grasping at objects are purified; and by the fourth empowerment, the stains of the mind's grasping at a subject are purified.
Thus, after conferring the wisdom-gnosis empowerment, the granting of the authorization is expressed by the words: "In the presence of the supreme city of the Buddhas." This refers to the presence of the bhaga maṇḍala among the four maṇḍalas. Regarding the words of authorization, they are intended to reach the ultimate heart of awakening.
Now, one should recite up to the words, "For the supreme benefit of sentient beings." Having thus granted permission, immediately following the conferral of the empowerment and the receipt of the authorization, one should utter words of encouragement with gentle speech, reciting from "Today, living is fruitful" up to "I have become the perfection itself."
Next, the offering of the fee (dakṣiṇā) shall be explained. Having briefly indicated it with the passage from "With eyes wide open in great joy" up to "That and that should certainly be offered," the detailed explanation is as follows: "The Guru, through his compassion" refers to the mind that desires to benefit the disciple. "By means of non-grasping" means that, having personally experienced the path of direct perception, the Guru shows the path of direct perception in order to purify the disciple's attachments; this is the path of offering.
Then, one should worship with a gaṇacakra feast. The passage from "Even if gold were to remain in the hundreds of thousands" up to "I offer this to you" teaches the supreme offering of the fee. "Having attained the desired object, please know this again and again" means: "Please teach me gradually until I have attained the siddhi of offering my own body."
The purpose of the offering is to make the disciple take a vow by means of these words: from "Today, all the Buddhas themselves" up to "One should be established in that very state." This means that having seen the path of direct perception for oneself, the disciple should also teach it to others. Thus, the disciple is made to bind themselves by means of speech.
If one asks whether the empowerment of the wisdom of insight (prajñājñānābhiṣeka) is conferred solely by means of the action seal (karmamudrā), it is said: "Having understood the student's inclination." One should gradually generate the absorptions (samādhi) of the four joys from the dharma seal (dharmamudrā), which consists of the five sensory qualities, and the commitment seal (samayamudrā), which possesses the heat of the wind and fire.
How is this to be done? It is said: "Having bestowed the empowerment according to the ritual, if they are inclined toward the profound and the vast." This means that according to the ritual of conferring empowerment through Sparśavajrā, the master—through words for the benefit of others—should bestow the empowerment of the inconceivable jewel of the emptiness of bliss, which is the profound mind and the nature of the three aspects of joy that are vast. Although some assert this to be the "precious word empowerment," that is not logical, because it is the ascertainment of the meaning of the experience of the empowerment; it is not a realization through direct perception.
"Having obtained the supreme empowerment in its entirety" refers to the realization of the result, the benefit. "Supreme" means realization. "Entirety" means having obtained the three empowerments. "Difficult to find" means it is not realized through a path of inference. "Peerless" refers to the emptiness of the object. "Struck by the vajra" means realized through direct perception. "Seized by glory" refers to the perfection of one's own welfare. "Becoming a field of enjoyment" refers to the perfection of the welfare of others.
"Bestowing the empowerment of bodhicitta" refers to the secret empowerment and the wisdom-knowledge empowerment. Receiving the secret empowerment and the wisdom-knowledge empowerment constitutes obtaining the authorization. "Victorious over the enemy of worldly sin" means being free from the afflictive obscurations and the obscurations to knowledge. "The wise one" refers to the individual who serves as the support. "Donning armor, one shall be victorious" means attaining the dharmakāya. "The mind focused on awakening is fully developed and clear" means attaining the saṃbhogakāya. "The wealth of those who are stainless"—here, "cause" refers to attaining the nirmāṇakāya. This is the commentary on the first section of the second chapter.
Having thus taught the wisdom-knowledge empowerment, the fourth empowerment will now be explained: "The diligent one engaged in the welfare of others" refers to the master who desires the emptiness of the mind. "For the benefit of the practitioner" refers to the disciple who desires to obtain the fourth empowerment. "Meditating on the meaning of wisdom and method": wisdom is the expanse of reality (dharmadhātu); method is the direct perception of self-awareness that meditates on emptiness. "Meditating" means establishing it through direct perception. Having thus given the brief presentation, the detailed explanation will now follow: "By meditating on which, one does not remain in the ocean of saṃsāra, which is difficult to cross; the yogi, through meditation for their own sake alone, passes beyond suffering"—this refers to a hearer (śrāvaka) who, by meditating on the selflessness of the person, does not remain in the ocean of saṃsāra.
Through the yoga of the Lesser Vehicle, by meditating solely for one’s own benefit, one attains the nirvāṇa without remainder of the aggregates. Through the yoga of the Bodhisattvas, by means of insight one does not abide in existence, and by means of compassion one does not abide in peace. If one asks how that is so: "That which reaches the ultimate limit becomes a stainless vessel for Buddhahood." This means that upon reaching the eleventh bhūmi, the ultimate limit, one is free from the stains of the two types of obscurations and becomes a marvelous Buddha in whom the illusion-like emptiness is of a single taste. If one asks why it is marvelous: it is because the remedies have increased and one is liberated from the obscurations of the afflictions. If one asks how one becomes a Buddha: it is said that "unsurpassed awakening arises from the perspective of the illusion-like." Thus, having shown that one is free from abiding in saṃsāra and nirvāṇa, and from increase and decrease, and having shown freedom from the remedies and the objects of abandonment, it is said: "The phenomena of the five aggregates and so forth, and the three vehicles, are not to be discarded." This means that the five impure aggregates and so forth are not to be discarded, nor are their remedies, the three vehicles, to be discarded. If one asks why: it is said, "Because the dharmadhātu is equal." Equality refers to the purity of the remedies, and inequality refers to the purity of the aggregates and so forth. This is because both are of a single taste within the dharmadhātu. If one asks what that is like: it is said, "It is like a plantain tree," because both the pure and the impure are non-existent. If one asks how and where it should be grasped:
One should hold one’s own mind in that way. Having thus shown the equality of the objects of abandonment and their remedies, now, in order to show the equality of emptiness and non-emptiness, one should not meditate on emptiness alone. Nor should one meditate on non-empty entities alone. This demonstrates the equality of acceptance and rejection: one should not abandon emptiness, and because there is no subject, one should not discard the dharmatā alone. If one asks, "Should non-emptiness be discarded?" one should also discard the non-empty phenomena of entities. If one asks, "What fault arises from grasping at emptiness and non-emptiness as things to be accepted or rejected?" it is said: "Unusual conceptualizations arise." This means that many conceptualizations, such as permanence and nihilism, will arise. If one asks, "What fault is there if both are abandoned, as in the Madhyamaka of non-abiding?" it is said: "Abandoning..." and so forth; therefore, it is stated: "Those two should be abandoned." This means that both acceptance and rejection should be abandoned. If one asks, "What is the result of that?" it is said: "Having completely abandoned the two graspings, it is the state of total purity and liberation." This is the state of liberation in the luminous emptiness, which is the total purity of the two obscurations. To show that this is liberation from the extremes of purity and impurity, it is said: "The conceptualization of 'self'—therefore, that too should be abandoned." This means one should abandon the notions of "the self is pure" or "the self is impure." If one asks why, it is said: "Because it is unchanging." The dharmadhātu is [neither] with stains nor...
Because it is without stains, it is unchanging and has no suspicion of being defiled by stains. For that reason, it is said: "There is no longing for a pure state." Since there is no impurity, no desire for purity arises. Now, the freedom from the extremes of beginning and end is shown: the "beginning" is the start of saṃsāra, and the "end" is nirvāṇa without remainder of the aggregates. The yogi should meditate on these two extremes as being like space—liberated and free from space. Now, the compassionate one, free from the extremes of existence and non-existence, should not turn their back on the welfare of sentient beings. Just like an illusory person, one should give the instructions of empowerment without superimposing "existence" or "non-existence" upon sentient beings, for they are no different from an illusion. Thus, because it is free from the four or sixteen conceptual elaborations, the nature of the mind as luminosity is known as "insight." Having thus explained the nature of insight, the nature of "method" will now be explained: "The welfare of sentient beings is like a wish-fulfilling gem." Because the mind, which is self-knowing luminosity, appears according to the inclinations of sentient beings, it is the "welfare of sentient beings." "Great compassion that accomplishes everything without exception" means that since the entire environment and its inhabitants are the appearance of the luminous mind, it is called "accomplishing everything without exception." Because that very [mind] is an illusion free from suffering, it is "compassion." Furthermore, because it takes the dharmadhātu as its object, it is "non-referential compassion."
Because it is the sphere of activity of the buddhas and bodhisattvas, it is renowned as the "state of non-apprehension." Thus it is said. Having thus taught the nature of method, the nature of union is now to be taught. Accordingly, among the three types of meditation, the first meditation possesses five characteristics: the characteristic of union, the characteristic of the path of direct perception, the characteristic of qualities, the characteristic of adventitiousness, and the characteristic of being free from adventitiousness.
Regarding that, the characteristic of union is stated as "the intellect becoming one with awareness." This means that the intellect, awareness, and insight are of one taste. If one asks what the analogy is, it is stated: "Just as space and the nature of space." Apart from the distinction of whether or not other differences are excluded from space and the nature of space, there is not even a hair’s tip of a thing that exists. If there is no division, how is one to meditate? The meditator is self-awareness, the object of meditation is self-awareness, and the act of meditating is the dharmatā of self-awareness. Thus, there is no observer like Devadatta, no instrument of seeing like the eye, and no form to be seen. Therefore, non-dual cognition is called "spontaneously accomplished meditation."
Now, the union of action and agent is shown: one should meditate on the ultimate, which is liberated from the action and agent of the hearers (śrāvaka) and from the object of consumption and the consumer of the non-Buddhists (tīrthika). Now, the absence of the object to be accomplished and the means of accomplishment is shown:
It is established by the reasoning of being neither one nor many, and there is not the slightest thing to be established because it is self-awareness. Now, the absence of acceptance and rejection is shown: because there is no acceptance or rejection, there is nothing to be abandoned; and because it is self-awareness, there is nothing to be accepted. How is this to be understood? It is understood through the method of self-consecration (svādhiṣṭhāna); it is one's own mind, and "consecration" is the arising in the aspect of emptiness. How is that known? It is seen through direct perception (pratyakṣa): form is like a city of gandharvas, sound is like an echo, smell is like an illusion, and taste is like a city of optical illusions—that optical illusion is famously known as the city of Siṃhacandra. Tactile sensation is like a dream. From form being empty [of itself] up to tactile sensation being empty of its object, this is known through sensory direct perception; all cognitions are known through the direct perception of self-awareness to be like illusions. Thus, apart from the nature of great bliss, not even the slightest thing exists as a separate entity. Having thus explained the characteristic of union, the characteristic of the path will now be explained through direct perception: "Just as from the union of the two organs of a young maiden, the nature of what is born is exactly as it is."
Just as there is no dispute regarding the direct arising of physical bliss, so too, the wisdom born from another within the bhaga of the expanse of reality (dharmadhātu) of self-knowing awareness is the fourth empowerment. Why is it called "wisdom that has arisen slightly"? It is because it is not a realization of the emptiness of all phenomena, but rather the emptiness of the dharmatā of one's own mind, which is called "slight." If one asks, "How is one's own mind seen when free from adventitious stains?" it is said: "The beginning is joy and supreme joy; the middle is the coemergent; that which transcends these is the luminosity, the utterly pure—meditate on the recollection of the Buddha." If one asks, "If it is direct perception, how can it be called 'recollection'?" it is the wisdom of self-knowing awareness; it is designated by the name "recollection" because it is no different from the Buddha’s knowledge of the dharmatā. Since the vision of this side is not within the domain of words, it cannot be expressed. If one asks, "How can the consciousness born from objects such as form become luminosity?" it is because while looking at forms, listening to sounds, experiencing the distinctions of touch, performing virtuous or non-virtuous actions through the movement of the body, speaking through the door of speech, expressing virtuous or non-virtuous speech such as laughter, and performing all virtuous and non-virtuous actions through the door of the body, one must not act with any other adventitious, conceptual mind apart from the mind of great bliss.
The entire environment and its inhabitants should be meditated upon as sealed by great bliss; they must not be apprehended as having the nature of subject and object. If one asks, "How is that to be meditated upon?" it is said: "The yogi who knows suchness develops the yoga of constant devotion." This refers to the meditation of sustaining the continuity of the direct perception that sees emptiness through self-awareness, having eliminated the obstacles of conceptual thought in the interim. As it is said in the Ultimate Essence: "The sustaining of the continuity of direct cognition is explained as 'meditation.'" And from the Four Seats: "By means of the essence-less nature of things, meditation is to be illustrated. Between form and emptiness, the wise should know the mind; through the suchness of the mind, one will attain the miraculous power of non-substantiality."
If one asks, "What is the enumeration of that direct perception?" it is called the great non-dual bodhicitta, the glorious Vajrasattva, the vajra, the Buddha, awakening, all the perfections, and the perfections themselves. If one asks, "What is the pith instruction for meditating on direct perception?" it is said, "One makes the mind equal." The performance of the dance by means of the direct perception of certain knowledge is called asamasama; this is the pith instruction of the fourth empowerment.
Having thus explained the definition of direct perception, the definition of its qualities will now be explained: "The supreme meditation of all the Buddhas." This means:
The dharmadhātu, meditated upon by all the buddhas, is the supreme direct perception. If one asks how it is supreme: "The infinite bodhisattvas, the perfect buddhas, the hearers, and so forth"—the word "and so forth" includes Brahmā, Śakra, and the rest. All these beings of the world, both the stable environment and the moving inhabitants, are known as the emptiness of the mind. If one asks what results from meditating on that: the single verse beginning, "Free from entity and non-entity," teaches the swiftness of the action. "Entity and non-entity" refers to illusion and emptiness. To be "one taste" with that is to be liberated from them. If one asks what arises from that swiftness: the half-verse beginning, "Turning one's back on the afflictions," teaches the perfection of abandonment, and the following half-verse teaches the arising of the perfection of wisdom.
Having thus shown the characteristics of the qualities, the characteristics of the adventitious are shown by the statement: "The great delusion of conceptual thought." This refers to the habitual tendencies of the error of ignorance. "The lightning of wisdom is overwhelmed" means that although within the error of ignorance there occasionally arises a lightning-like cognition—similar to an illusion or a reflection—it is overwhelmed by the delusion of grasping at "I" and "mine," and thus the mind is unable to be drawn toward emptiness. Because one has not gained certainty in that emptiness, one wanders in the three realms of saṃsāra; this is because the three realms of saṃsāra are overwhelmed by ignorance.
Therefore, because this mind, permeated by desire and the like, is difficult to abandon, the Blessed One, the Vajra-Holder, has taught that this is saṃsāra. Having shown the characteristic of the adventitious, the characteristic of being free from stains will now be explained: by destroying the stains of attachment and so forth through the path of direct perception, one is liberated from the eighty innate conceptualizations. Because the luminosity is free from subject and object and the like, this supreme sentient being will achieve supreme nirvāṇa through this fourth causal empowerment.
Having thus explained the union, the conclusion is stated with the words "Therefore," and so forth: since all paths other than this are causes of suffering, there is no way for them to become a path of bliss. Consequently, for those who seek all the infinite bliss of the Buddhas, there is no other means than this for actualizing the bliss of calm abiding and actualizing the bliss of special insight.
Having thus explained the union possessing the [first] characteristic, the union possessing the three characteristics is now shown. Regarding that, the explanation of the characteristic of the application of the oral instructions is as follows: those who wish to be liberated from the bonds of all suffering without exception and who wish to attain the bliss of the Buddhas should examine whether the nature of the mind exists or does not exist, and realize it to be like the moon in water.
As long as the cataracts of conceptual construction and their origin persist, one will continue to possess the result of infinite suffering. However, once one realizes the emptiness of the mind and abandons conceptual construction, at that time the non-conceptual bliss that delights the Āryas will arise. Having exhausted the conceptualizations of subject and object, and having seen the emptiness of one's own mind, one will also see the emptiness of all phenomena extensively and clearly. As it is said in the Catuḥpīṭha: "By means of a mind devoid of characteristics, all that is to be characterized will be realized."
Having thus shown the characteristics of the preliminary instructions, the explanation of the characteristics of the method for the actual meditation is as follows: "In that way, the yogi who has practiced the yoga of reality..." Thus it is said. From the Mahāmudrā: "Having ascertained emptiness, one should meditate." If one asks by what method, it says: "Subsequently, one should restore any impaired commitments (samaya)." This means that on the basis of having maintained the commitments, one should meditate after receiving the oral instructions from the Guru. As it is said in the Samāyoga: "The secret of secrets, the great secret, the secrets of consciousness and wisdom—abandoning perverted views and the like, and knowing even the characteristics of the objects, that very reality which is the characteristic of the characterized will be attained through the path of the Guru."
Having explained the characteristics of the method, the characteristics of the actual practice are as follows: "The arising of common accomplishments..." and so forth.
With a single verse, the artificial meditation, recitation, mantras, and mudrās are briefly presented. As the master Nāgārjuna said: "Having already found the elephant, would one then search for the elephant's tracks?" If one asks, "By what is it indicated?" it is said: "By the union with one's chosen deity, having made the actual characteristic of the object to be indicated the ultimate state of Buddhahood itself." This means that by meditating on one's chosen deity through the generation stage, and then directly indicating the completion stage through the mudrā of one's chosen deity, one realizes the characteristic of the ultimate state of Buddhahood itself—the saṃsāra and nirvāṇa—and comes to realize the three realms as being like space. If one asks, "By what means is that meditated upon?" it is said: "By focusing on the supreme wisdom itself." This is because one has familiarized oneself day and night with the direct perception of self-awareness. Having thus explained the characteristic of meditation free from artifice, the characteristic of the place will now be explained. From "On mountain peaks and in peaceful places" up to "The knower of mantra should prepare the place," the characteristic of the place is shown. If one asks, "What should be meditated upon there?" it is said: "One should meditate with bliss." This means one should meditate while possessing the contaminated bliss of joy, supreme joy, and so forth. If one asks, "What is the method for that bliss-emptiness?" it is said: "Apart from wisdom and method, Buddhahood itself will not be found."
Regarding the phrase "thus," without meditating on emptiness within the four mudrās, non-conceptual wisdom will not be attained. Having thus explained the meditation endowed with the [proper] basis, the conclusion is now shown:
"Therefore, in that way, perfect awakening..." is stated. If the path of direct perception—which abandons the four natural mudrās and unites with them—is absent, one will not obtain the accomplishment of the result, perfect awakening, through emptiness alone or through self-awareness alone.
Having thus explained the method for entering emptiness gradually, the third method, the union, will now be explained:
"Since wisdom is born from this, one should apply the four mudrās." This means that just as the crescent moon [grows], the bliss of insight arises from the bliss of calm abiding; this depends upon the objects, the four mudrās.
Having briefly indicated this with half a verse, the characteristics of the mudrās will now be explained in detail:
"Delusion is the samaya mudrā..." This means that a yogin devoted to Vairocana, having generated a girl of the Brahmin caste as Buddhalocanā and entered into union with her, the bliss arising from the nature of the three joys, when sealed by the emptiness of bliss, is the samaya mudrā; it is the meditation on the mirror-like emptiness.
"Hatred is always the mahāmudrā..." This means that a person devoted to the Vajra family, having generated a girl of the Kṣatriya caste as Māmakī, [and entered into union...]
Sealing the end of coemergent joy with emptiness is Mahāmudrā, the dharmatā of equality. "Jealousy is the action mudrā" means that for an individual devoted to the action family, having generated a girl of the commoner class as Tārā, sealing the end of the generation of coemergent joy with the emptiness of bliss is the action mudrā, the dharmatā of all-accomplishing wisdom. "Desire is the dharma mudrā" means that for an individual devoted to the lotus family, having generated a girl of the merchant class as Pāṇḍaravāsinī, sealing the end of the three joys with great bliss is the dharma mudrā, the dharmatā of discerning wisdom. As it is said in the Mañjuśrī-nāma-saṃgīti: "The great offering of great desire brings joy to all sentient beings," and so forth. "The yogi should demonstrate these mudrās by bringing them to perfection" means that by perfecting great bliss, which directly generates calm abiding, one should demonstrate the collection of causes for the four mudrās. "Both the family and the two should be visualized in the form of the deity" means that meditating on the deity yoga after purifying through the four branches of approach and accomplishment generates pure faith and becomes the equipment of merit. "Through delusion one becomes peaceful; through wrath, fierce" means that by meditating on the emptiness of delusion, one becomes peaceful, and by meditating on the dharmatā of hatred, one becomes pure.
By meditating on the dharmatā of desire, one becomes great passion; by meditating on the dharmatā of envy, one thoroughly accomplishes the welfare of sentient beings, and thus becomes the nature of the five Victorious Ones (jina). As it is said: "The very mind by which one is bound, by that same mind one is liberated."
Having explained the mudrā of the object, the time is now to be explained: dawn is the clear light (ābhāsvara); midday is the increase of appearance (ālokābhāsa); and night is appearance (āloka). The three joys and the clear light are the wisdom (jñāna) together with the clear light, which is to be realized through the union with the mudrā.
Having thus explained the time, the characteristics of the training are explained: out of fear of disparaging the teaching—such as by wicked people in a royal court or by non-Buddhists (tīrthika)—one should cultivate devotion toward the goddess of the mudrā who is the appearance of one's own mind. If one is in such a place of solitude free from apprehension, the four mudrās should be directly revealed. If a direct wisdom consort (prajñā) is not found, it is said: "One should train with a 'beast' (tiryañc)." The term "beast" refers to one who dwells apart; one should also train with a woman of bad conduct who is not one's own mudrā. As it is said in the Samayoga: "Whether found or not found, success will be achieved even with a woman of bad conduct for the sake of all bliss."
Jñānapāda says that because the term "beast" means to move crookedly, the caṇḍālī at the navel, where the heat and wind swirl, moves crookedly; therefore, she is called the "beast woman."
If one does not make the four mudrās of the path of direct perception an object of direct perception every day, every month, or every year, the samaya will be impaired. If one asks what the method for arising from that is, it says: "Whatever impairment of samaya or heedlessness occurs..." Having been initiated, one must not abandon the path of direct perception again, but must take up the vows. Having thus explained the characteristics of union, the conclusion is stated: "Therefore, possessing all vows without exception, through the application of substances and mantras..." "Possessing vows" refers to the individual who is the support. "Substances" refers to medicinal herbs. "Mantras" refers to meditation and recitation. "Application" refers to yogic exercises (yantra), by which the bodhicitta is reversed so that it does not become separated from joy.
If one asks what the distinction is between these three teachings on union: the first is the method of self-consecration, by which one perceives emptiness—the object and subject—simultaneously, like seeing the sky through a window. The second is like a lion cub: the perceived is sealed with Vairocana, the perceiver is sealed with Akṣobhya, and the mind’s emptiness is sealed with Vajrasattva, and thus one meditates gradually. The third is the bliss of the action mudrā (karmamudrā) object, which is sealed with emptiness; like the waxing moon, it clarifies the great bliss that relies upon the contaminated. Thus, the wise should always abide in the union of method and insight according to the nine tantras.
One should meditate on the state of inconceivable bliss, the single nature of the three realms of existence. If one asks why it is called "inconceivable," it is because it is said: "The actual essence is one; it is the direct manifestation of the self." Thus, it is stated: "The aspect of the actual object arises directly; this is explained as 'sealing'." This concludes the commentary on the second chapter of the Hevajra Tantra.
Having thus taught the profound completion stage of the supreme path, in order to now explain the various generation stages of meditation for beginners, it is said: "Then, that which is to be correctly explained..." If one asks what is being explained, it says: "The yogi of all wheels." This refers to the meditation on the unsurpassed deities, such as Vajrasattva and others, which is the play of the nine tantras.
If one asks what that entails in terms of meaning, it consists of: the branches of accomplishment, the place, the common methods of accomplishment, and the special methods of accomplishment. Regarding the branches, in the "Secret Supreme Joy," one should accomplish the nature of all protectors by means of a pleasing action mudrā. As for the place, it is a secluded location or a delightful forest and so forth. Regarding this, the Samayoga states: "The mudrā of great bliss; the goddesses are individually and spontaneously accomplished."
Regarding the methods, it says: "Various [methods] are gathered together." This indicates the characteristics of the causal continuum of the individual who is the support.
"The mudrā of all variety" refers to the four mudrās. "Of all variety" refers to consciousness and the mind of consciousness. "How should it be accomplished through bliss?" means that one should meditate by sealing with emptiness a mind that is unattached to the five sensory qualities. Having thus explained the method, the common practice is explained: "Arising from the wisdom of emptiness." This means that regarding the maṇḍalas of all the tathāgatas arising from the wisdom of emptiness, the inclinations of sentient beings appear as peaceful, increasing, powerful, or wrathful forms, or as the inconceivable miraculous displays of the buddhas. How could I possibly describe what is shown to the infinite number of sentient beings? It is impossible. Furthermore, for the sake of those to be tamed through method and insight, there is the meditation on deities, recitation, and the visualization of the deity’s form in painted images and so forth. If one asks, "What is the purpose of these inclinations of the mind?" it is for the benefit of sentient beings; having conformed to the inclinations of those to be tamed, the subject matter of the nine tantras is taught. If one asks why such diverse maṇḍalas appear, it is said: "The vajra of emptiness is itself one." Although in the ultimate sense the dharmakāya is one, it is explained as the five families and so forth based on the inclinations of those to be tamed. Having thus shown the common practice, in order to explain the specific practice, Vajragarbha makes this request. What is it?
"That by which the practitioner achieves [attainment]" refers to the causal tantra (hetu-tantra). "Shape, color, hands, and so forth" refers to [deities] with one face and two hands, four faces and four hands, three faces and six hands, and so on. "The ritual of mantra recitation" refers to the specific types of recitation for the deities. "The rituals of the generation stage (utpatti-krama)" refers to the preliminary yoga, the main yoga, and the yoga of arising.
In response to that, it was said: "The preparation is the meditation on the immeasurables, and the main practice is endowed with the four branches of the ritual." Among those, the first branch is the meditation on the awakening of emptiness (śūnyatā-bodhi). The second is the emanation and reabsorption of the seed-syllables and hand-symbols. The third is the completion of the body. The fourth is the meditation on the deities of the aggregates, elements, and sense bases.
Having thus briefly shown the main practice and the preparation, the specific meditation on the one-faced, two-handed [deity] is taught: "In front, meditate on a sun [disk] from raṃ." This indicates the yoga of gathering the accumulations, the yoga of meditating on the four immeasurables, and the yoga of meditating on emptiness; once these are complete, it teaches the performance of the protection wheel (rakṣā-cakra). Furthermore, according to the Ḍākinī-vajra-pañjara, one emanates the ten wrathful deities to form a fence, a net, and a garland of fire-light. Alternatively, from raṃ one meditates on a sun maṇḍala, and from hūṃ on a crossed vajra (viśvavajra), from whose light rays one visualizes a fence and a net.
Alternatively, it is explained that one should meditate on the deity within a great vajra equal in extent to the sky, in the manner of Kukuripa. Within the enclosure of the fence and lattice, one should visualize a triangular dharmadhātu, the nature of which arises from the seed-syllable E as the support for generating the deity. In its center, one should meditate on a corpse as the seat for the solitary hero. The yogin himself sits upon that, and at his heart, one should visualize a dark-red syllable HŪṂ, the essence of method and insight, radiating rays of light. From the total transformation of that, one should meditate on the nature of Dveṣavajra. Because that hero possesses the great emptiness of insight, his body is blue; yet, because he possesses the method of compassion, one should meditate on him as being slightly red.
Now, the yoga for completing the accumulations along with the retinue will be explained. Regarding the phrase "the great peak born from the vajra," when gathering the accumulations, light radiates from the syllable HŪṂ at the heart, and from that, the deities of the accumulation are generated. Because it is said "born from the vajra," this does not refer to inviting [the deities] or making them appear through light. One should visualize the principal deity in accordance with whichever deity one is meditating upon—whether with one face and two arms, four faces and four arms, or three faces and six arms. In that regard, the two goddesses hold in their hands: the "mark of the wild animal" is bodhicitta; "sun" is self-arisen blood; "water-born" is urine; "medicine" is great meat; "scent" is Vairocana; and "taste" is alcohol.
One should strike the hand-drum and embrace the body with radiating light rays. In that way, one should meditate on the nature of the deity, which is liberated from the path of all phenomena associated with conceptual thought. Now, the retinue and so forth will be explained: from the āli arises the moon, the mirror-like wisdom, and from the kāli arises the sun, the wisdom of equality. In the center of these, the seed-syllable and the emblem are the form of one’s own mind as supreme joy, the wisdom of individual discernment. From that, light radiates, generating all beings without exception throughout the entire expanse of space as deities. These are then reabsorbed, and from the wisdom of all-accomplishing action, the yogin should generate himself in the form of Dveṣavajra.
That Blessed One is generated from the syllable HŪṂ in the center of a palace whose nature is the dharmadhātu, possessing the radiance of the sun, and belonging to the Mind Family. He is in the prime of youth, like a fifteen-year-old, treading upon the feet of the fierce and terrifying Bhairava and his consort. He holds a khaṭvāṅga—symbolizing śamatha (calm abiding)—and a skull-cup, the nature of karuṇā (compassion). In his right hand, he holds a blue vajra, the nature of vipaśyanā (insight). One should meditate on him dwelling in the center of a charnel ground, surrounded by the eight goddesses previously described.
Having thus explained the one-faced, two-armed form, the four-faced, four-armed form will now be explained. First, having performed the accumulation of merit, the yoga of the immeasurables, the protection of oneself through the meditation on emptiness, and the protection of the site, in the center of a triangular E—the empty space—the four elements arise. From these...
Alternatively, upon the four elements, one should generate the maṇḍala-cakra of the deity as previously described. Upon that, on the seat of Bhairava and his consort, according to the stages of manifest awakening—or alternatively, arising from the syllable HŪṂ—is the one-faced, two-armed [deity] embracing the consort Vajravārāhī. With his two [primary] hands he holds a vajra and a bell, and with his other two hands he holds a skull-cup and a wrathful vajra. He may be a solitary hero or surrounded by eight goddesses.
Regarding that, one should perform the blessing of the aggregates, elements, and sense bases by placing the seed-syllables; the entry of the wisdom-being (jñānasattva); the conferral of empowerment; the tasting of the nectar (amṛta); meditation; recitation; offering; and praise. When weary from meditation and recitation, at the end of the session, one should request the wisdom-being to depart. Then, having dissolved the samayasattva into one's body, one should protect it with the seed-syllables of the five families and arise.
The meaning of that shall now be explained. "The yoga of that very reality" refers to the yogi who meditates on the four-armed [form]. If one asks what family that reality belongs to, it is the Vajra family, as indicated by the statement, "Vajrasattva, the Tathāgata." The venerable Jñānaśrībhadra stated that this is the Heruka of Speech. The four arms symbolize the meditative absorptions of the four joys, or they signify the subduing of the four māras. His four hand-symbols are: the skull-cup, which is the nature of skillful means; the vajra and bell, which are the nature of śamatha and vipaśyanā.
The Mother Vajravārāhī should be understood as the goddess Pāṇḍaravāsinī. "Meditate on the nature of the Blessed One" means that the body color and hand implements are identical. Having thus explained the four-armed form, the six-armed form shall now be explained. Having performed the preliminaries in that way, after meditating on the awakening of emptiness, one should meditate on the celestial mansion upon the four elements. In the center of a lotus, upon a moon maṇḍala, one should generate [the deity] from the syllable HŪṂ, or alternatively, generate it from the five manifest awakenings. "One should meditate on the form of the deity" indicates that one should meditate on oneself as that deity and generate the retinue from seed syllables. In that regard, the first face is black, which is the wisdom of the dharmadhātu; the right face is white, which is the mirror-like wisdom of the body; and the left face is red, which is the wisdom of individual discernment of speech. "Adorned with all ornaments" means adorned with bone ornaments. "Meditate on [him] seated upon a skull-throne" means that he subdues the Māra of the aggregates; or, as the glorious Jñānaśrī stated, one should spread Bhrṅgiriṭi as the seat. In the left hands, he holds a skull-cup, a bell, and a bow; in the right hands, he holds a trident, a vajra, and an arrow. Alternatively, this should be done in accordance with the Root Tantra. Both [versions] demonstrate the purification of the six perfections. The two hands of the Mother hold a skull-cup and a curved knife, and she sits upon a corpse-seat in order to subdue the nature of the three realms.
"Clouds of light rays radiating from the nature of the Buddha" means that, having gathered the element of the Tathāgata and abiding within the bhaga of the consort, the circle of goddesses should be generated. The faces and hand-symbols of the goddesses in the retinue are easy to understand and thus are not explained here. Their colors are blue, yellow, red, green, smoke-colored, white, blue, and yellow. Regarding "beating various musical instruments," the flute-player, lute-player, clay drum-player, and long drum-player should be placed in the four corners. At the gates are the hook, the noose, the chain, and the bell. For the sake of blessing the aggregates, elements, and sense bases, inviting the wisdom-being, conferring empowerment, tasting the nectar, and performing meditation and recitation, it is said: "Having meditated in the center of the bhaga, then begin the recitation of the mantra."
What is that recitation? It is either oṃ āḥ hūṃ hrīḥ svāhā, or oṃ vajra kiti kiti hūṃ phaṭ svāhā. Oṃ, āḥ, and hūṃ are the blessings of the body, speech, and mind. The single-syllable heart mantra of the Tathāgata is the syllable hūṃ. The heart and near-heart mantras of all the goddesses are hrīḥ. The mantras of the offering goddesses are e ai and o au. The mantras of the gatekeepers are a ā and i ī. Then, the practitioner, regarding the "vajra," should generate the vajra with hūṃ.
Having generated the lotus from the syllable Aḥ and entered into union, a host of four goddesses is emanated. With the goddesses of the five nectars (amṛta) performing offerings and embracing, and with the four [goddesses] of the hand-drum (ḍamaru), the corpse, flowers, and so forth, one should make offerings to oneself and the maṇḍala. If one wishes to accomplish the siddhi of enlightened activity, one should recite the mantras of the four activities.
This is the commentary on the third chapter of the Hevajra Tantra (Dvikalpa).
Having thus explained the sadhanas of the many heroes (vīra), the sadhanas of the many heroines (vīrī) will now be explained: "Listen, O Vajra, according to the method!" refers to the method of protecting the deity. "The specific characteristics of the wheel to be accomplished" refers to the different types of yantras. The half-verse beginning with "Pacifying, enriching, and..." indicates the results.
Regarding "On a wheel of nine squares and so forth": one should draw two lines from east to west and two lines from south to north, intersecting like a cross. Within a perimeter of two concentric circles, one should draw an utpala flower surrounded by vajras and then write the yantra of syllables. In the center, one should write the name of the person to be accomplished interspersed with Oṃ. In the east, Tā; in the south, Re; in the west, Tu Ta; in the north, Tā; in the northeast, Re; in the southeast, Tu; in the southwest, Re; and in the northwest, Svāhā.
For pacifying, one should write with saffron; for enriching, with vermilion; for magnetizing, with blood; and for wrathful activities, with poison. For pacifying, one should write on birch bark (bhūrja); for enriching, on cotton cloth; and for magnetizing, on the cloth of a lower garment.
"This seed syllable is for all," refers to the twelfth activity. Regarding the phrase "protect such-and-such," for the purpose of protection, one should intersperse the name with "rakṣa." If one asks how to intersperse it: "Intersperse at the beginning and end of the homage and the incineration." Here, "Oṃ" is the homage, and "svāhā" is the incineration. "Intersperse at the beginning and end" means with "Oṃ" at the beginning and "svāhā" at the end. "Apply it in the middle" means interspersing it as: "Oṃ [name] tāre tuttāre [name] rakṣa svāhā."
If one asks how to meditate on the yantra: "In the wisdom of the equality of emptiness" means one meditates on emptiness with "Oṃ svabhāva..." and so forth. "Having clearly formed my own form" means generating the syllables as the maṇḍala of the deity. "In the abode of the all-knowing equality" means that "equality" is space. "All" refers to the locations where the syllables of awareness enter the maṇḍalas: water for pacifying, earth for enriching, wind for magnetizing, and fire for wrathful activities. There, one generates the protection wheel as the deity, invites the wisdom being (jñānasattva) to enter, confers empowerment, partakes of the nectar (amṛta), and through meditation and recitation, one becomes far removed from the eight fears, such as lions and elephants.
Having thus drawn the yantra, one should now meditate on generating oneself as the deity. "Sentient beings are without entity" refers to the awakening of emptiness.
From the syllable A, generate a moon maṇḍala, and from Paṃ, an eight-petaled lotus. Upon that, from the complete transformation of Tāṃ, arises an utpala flower. From that, visualize the Venerable One, the bestower of all accomplishments, with the right hand in the gesture of granting refuge and the left holding an utpala. She has one face and two arms, adorned with all ornaments. Having donned the armor of the syllables upon the six limbs, one should perform the entry of the wisdom-being (jñānasattva), the conferral of empowerment, the tasting of the nectar (amṛta), the meditation, the recitation, the offering, and the praise.
Regarding the phrase "urged by the king of mantras," at the end of the Venerable Lady’s essence mantra, one should write svāhā for pacifying, oṃ for enriching, hoḥ for magnetizing, and phaṭ for wrathful activities.
Having thus explained the sādhana of Tārā, the explanation of the goddess Kurukullā is now given. Draw the yantra as before; in the center, write the name. In the east, oṃ; in the south, ku; in the west, ru; in the north, ku; in the northeast, llé; in the southeast, hrīḥ; in the southwest, svā; and in the northwest, hā. Having written these, accomplish the practice through the entry of the wisdom-being and so forth as before. Having made the offerings, the twelve activities will be accomplished.
When the yantra is thus complete, following the bodhicitta of emptiness, one should visualize a sun maṇḍala from Raṃ. In its center, visualize the syllable hrīḥ, which is the seed syllable. From that, generate oneself as the deity with one face and four arms. One should perform the entry of the wisdom-being, the conferral of empowerment, the meditation, the recitation, the offering, and the praise.
When rising, one should rise while protected by the armor. Having thus explained the sādhana of Kurukullā, the yantra of the Perfection of Insight (prajñāpāramitā) will now be explained. Regarding the phrase "endowed with the previous characteristics," this refers to the drawing of the yantra. Furthermore, as previously stated, one should accomplish it upon the twelve squares formed by dividing the four intermediate directions into two parts each. This means that after generating the syllables as deities, one should perform the entry of the wisdom-being (jñānasattva), the conferral of empowerment, the tasting of the nectar (amṛta), the meditation, the recitation, the offering, and the praise. If one asks for what purpose the yantra is made, it is stated: "for the activity of increasing method and insight." Regarding the arrangement of the mantra, one should meditate after arranging the syllables from oṃ to svāhā. Regarding the generation of oneself as the deity, one generates a moon maṇḍala from the syllable a as the seat, and in its center, from the syllable hūṃ—meaning without the repha—one should meditate on the one-faced, two-armed [deity]. There, one should perform the entry of the wisdom-being, the conferral of empowerment, the tasting of the nectar, the meditation, the recitation, the offering, and the praise. Having thus explained the sādhana of the Perfection of Insight, the generation of the four heroes and four heroines will now be explained. First, the preliminary for all of them will be explained: following the awakening of emptiness, upon the seats of the moon and sun, and upon the skull-cup seats, are the seed-syllable bhrūṃ of Vairocana and the trāṃ of Ratnasambhava.
From the Hrīḥ of Amitābha, the A of Amoghasiddhi, the Bhūṃ of Buddhalocanā, the Hūṃ of Māmakī, the Hrīḥ of Pāṇḍaravāsinī, and the Tāṃ of Tārā, generate the [deities] and bless the aggregates, elements, and sense bases. Then, perform the entry of the wisdom beings (jñānasattva), the conferral of empowerment, the tasting of nectar (amṛta), the meditation, the recitation, the offerings, and the praise. When arising [from meditation], protect all [the deities] at the six locations with the mantras of the five families and then arise. This is the commentary on the fourth chapter of the Hevajra Tantra in Two Sections.
Having thus explained the sādhana for each of the heroes and heroines, I shall now explain the sādhana of the Eight-Faced [Heruka] together with Nairātmyā. "Listen to that very sādhana" is an address to Vajragarbha. "By which the hateful and wicked sentient beings will be tamed" refers to the purpose. Together with that purpose, one should draw the mandala wheel of the glorious ḍākinī Heruka and the nine ḍākinīs. Having thus given the brief presentation, the detailed explanation is as follows: "Vajrasattva is the vajra itself" refers to the causal Heruka. "Once again, he becomes the Vajra-holder" refers to the resultant Heruka. The half-verse from "garland of blazing [flames]" refers to the characteristics. Having thus explained in detail, the very extensive explanation is: "In the center of the moon mandala, place the garland of seed-syllables." Thus it is said.
Having generated the causal Heruka, one should place the seed-syllables of the eight goddesses in the center of the moon and sun within the bhaga of the father and mother. Then, through the union of method and wisdom, the eight goddesses are generated in the manner of womb-birth and should be placed in their respective locations. Then, as the causal Heruka melts, the four goddesses—Pukkasī of the earth, Śavarī of the water, Caṇḍālī of the fire, and Ḍombinī of the wind—except for the four goddesses of the four directions, exhort him with songs, and the resultant Heruka is generated.
The meaning of this is as follows: having generated the causal Heruka through the five aspects of manifest awakening, the Buddhas of the ten directions enter his mouth and become the seed-syllables of the eight goddesses within the bhaga of the consort, the Mother. The eight goddesses are then placed upon the eight guardians of the directions according to the sequence of womb-birth. Then, the causal Heruka melts into the Dharmakāya, and from that, the light-drops (bindu) of the nature of the winds of the four intermediate elements—white and red—are exhorted. These two drops become the nature of the sun and moon, and from the two syllables AṂ and HŪṂ, the two skull-cups and hand-symbols (the curved knife), the two processes of radiating and reabsorbing light rays, and the eight causes, the resultant Heruka, the Nirmāṇakāya Vajradhara, arises as the Great One.
Regarding the line, "With his feet treading upon the earth," this means he dwells amidst the dance upon the four Māras. Gaṃ, Caṃ, and so forth are the seed-syllables of the goddesses. "And the seed-syllable of the Lord of Joy" refers to...
The seed syllables of the resultant Heruka, father and mother, are as follows: "From the blazing of HŪṂ and AṂ." The phrase "the city of the mamos" and so forth is easy to understand. The expression "the mood of charm" refers to the embrace. "Heroic" refers to the subduing of the four Māras. "Terrifying" refers to the three eyes, the frowning brows, and the possession of sixteen arms. "Majestic" refers to the central face. "Fierce" refers to the right face. "Dreadful" refers to the left face. "Compassionate" refers to the red eyes. "Awe-inspiring" refers to the open mouth. "Peaceful" refers to being smeared with ashes. The phrase "wearing a necklace of heads" and so forth is easy to understand. Regarding the four gates: because they tame the kinnaras, there is the horse-faced one in the east, the pig-faced one in the north, the dog-faced one in the west, and the lion-faced one in the south. The four goddesses of the intermediate directions are: the blue one blowing a flute with two hands, the yellow one playing a lute, the red one beating a large drum, and the green one beating a clay drum. The phrase "blue, yellow, and white" refers to the four gatekeepers, each of whom has three faces; two faces are ordinary human faces and one is an animal face. Thus, they are correlated with the body colors of the gatekeepers. For these deities, one should perform the placement of the seed syllables, the donning of the armor, the invitation of the wisdom beings, the conferral of empowerment, the tasting of the nectar, the meditation, the recitation, the offerings, and the praise. When arising from the session, one should dissolve the maṇḍala and arise while visualizing the syllables of the six classes of beings.
Commentary on the First Chapter of the Third Investigation
Thus, having explained the sādhana of the Eight-Faced One, the sādhana of the Wisdom Ḍākinī will now be explained. "Listen!" is an address to Vajragarbha. "Having abandoned the two" refers to meditating on the Heroine alone, having discarded the method. "The non-dual wisdom of phenomena" refers to meditating on the single goddess as the single taste of the expanse and wisdom. "The sādhana of the Ḍākinī" refers to the sādhana of the goddess of the Vajra family.
Having thus presented the summary, the detailed explanation begins: "The first of all yogas" refers to meditating on the awakening of emptiness at the very beginning of generating the deity’s body. Regarding that, the first mantra is the dharmatā that is naturally pure. The second mantra is the complete purity of the vajra body, speech, and mind. The third mantra is the purity of the yoga of illusion and emptiness. By reciting these, one should also meditate on the meaning of emptiness.
Having thus explained the awakening of emptiness, the description of its location is given: "In a pleasing place." In that location, one should hang canopies, raise banners and victory standards, and scatter drops of perfume and flowers. If one asks what is to be meditated upon in that place, it says: "The wise, preceded by offerings." By means of the yoga of a single instant, one should meditate on the body of the Wisdom Ḍākinī. This is what is being taught: at the time of gathering the accumulations and so forth...
The Four Immeasurables
At the time of acting for the benefit of sentient beings through the four immeasurables, at the time of the protection wheel, and at the time of the awakening of emptiness—the accumulation of wisdom—one should meditate on the wisdom ḍākinī in a single instant. Having thus performed the preliminary yoga, following the meditation on the awakening of emptiness, one should purify the vajra ground. Regarding the statement: "By that very ritual procedure, one should meditate on the wisdom ḍākinī," the ritual procedure is as follows: from yaṃ comes wind, from raṃ comes fire, from vaṃ comes water, and from laṃ comes the golden ground. Meditating on the manifestation of wisdom is the meditation on the ocean of wisdom. Upon that, from suṃ one should generate Mount Meru, the king of mountains, which abides in the four directions with four colors. This is expressed by: "Having visualized the form of the mountain, the central peak." Upon that, it is said: "A city made of gold from bhrūṃ," meaning one should meditate on a city with four gates and gate-turrets, adorned with archways, lattices, and half-lattices. In its center, from asiṃ a, one should generate five lion thrones, and upon those, one should also visualize a white parasol and a sun seat. Having thus generated the initial application of the support, the generation of the initial application of the supported deities is expressed by: "One's own breath is the syllable hūṃ." One's own breath is the syllable hūṃ. "Visualize the wisdom ḍākinī in the center" refers to Vajraḍākinī. The "two-faced" and so forth are the deities of the directions. In the east, she also arises from the syllable hūṃ.
Likewise, having arranged the eight ḍākinīs—Khecarī, Śakunī, Vetālī, Caṇḍālī, Siṃhī, Hayakarṇī, Śṛgālī, and Ulūkā—in the northern, western, southern, and northeastern directions, as well as the southeast, southwest, and northwest locations, one should meditate on Hasitā in the east, Dīpā in the north, Bhīmā in the west, and Kambhojī in the south. Then, one should perform the blessing of the aggregates, elements, and sense bases; the entry of the wisdom-being; the conferral of empowerment; the tasting of the nectar; the meditation; the recitation; the offerings; and the offering cake.
Regarding the tasting of the nectar: first, the five nectars are placed in the center of a skull cup before the goddess, the Wisdom Ḍākinī. This is as it is said: "The samayas are to be displayed." "Wind and fire" refers to the syllables YŪṂ and KṢUṂ. "On the seventh" refers to the seed syllables of the five families—HŪṂ, OṂ, TRĀṂ, HRĪḤ, and A—placed upon the five nectars; thus, there are seven.
Alternatively, according to the oral instructions of Jñānaśrī, RAṂ and YAṂ are the seats for the five nectars below. Counting from the second, the seventh is HA. When this is endowed with the drop (AṂ) and the sound (U), it becomes the syllable HŪṂ. That HŪṂ becomes twofold. Then, the wind of the nostrils is stirred by the vajra seed syllable, causing the wind to move and the fire to ignite. One should then visualize that, being pressed from above by HŪṂ, a continuous stream of nectar rain falls. Thus it is taught.
This is the commentary on the second chapter of the third investigation. Having thus explained the Wisdom Ḍākinī, the sādhana of Nairātmyā will now be explained. Regarding the phrase "Then, the sādhana of Nairātmyā," this is the brief thematic summary in half a verse. As for the detailed explanation, it says: "In the center of the maṇḍala of space." Following the accumulation of merit, the welfare of others, the protection of the site, and the meditation on the awakening of emptiness, one should visualize a triangular E in the expanse of space in the center of the celestial palace, and in its center, a sun maṇḍala arising from Raṃ.
If one asks what that maṇḍala is like, it says: "In the manner of the maṇḍala." This means it is complete with four gates, gate-arches, pediments, lattices, and half-lattices. If one asks what should be done prior to that, it says: "First, as the songs were sung." Prior to the maṇḍala, one should meditate on the earth from Laṃ, water from Paṃ, fire from Raṃ, and wind from Yaṃ, in succession like the waves of the ocean. One should then meditate on the symbols of the deities: the trident, the fire-light, and the banner, in their proper order.
If one asks what the specific shape of the maṇḍala is, it is a maṇḍala arising from an eight-petaled lotus that has emerged from an E, consisting of two pure and stainless tiers. If one asks where the single maṇḍala is to be placed, it is on the center of the lotus. The two [other] maṇḍalas are for the Ḍākinīs of the celestial and terrestrial realms, along with the deities of body and speech, and the goddesses such as Gaurī and the others, together with the Vajra-holders. If one asks what the seats for these are:
One should correctly visualize fifteen corpse seats. Having thus explained the first application of the support, the explanation of the first application of the supported deities is as follows: from the nature of the moon as the mirror-like wisdom, the sun as the wisdom of equality, the seed-syllable and hand-symbol as the wisdom of individual discernment, and the radiation and reabsorption of light rays as the wisdom of all-accomplishing activity, one should meditate on the causal Vajra Nairātmyā, white in color, with one face and two arms. From the complete transformation of that, one should meditate on the resultant Vajra Nairātmyā, the mistress of the maṇḍala.
If one asks why this is not according to the sequence of womb-birth, it is said: "By the union of the vowels and consonants." This refers to the sun and moon. In their center is the seed-syllable Aṃ and the hand-symbol of the curved knife, which is called Vajrasattva. Their seat is the sun and moon. Since their cause is the form of the curved knife arising from the letter A, one should not desire the sequence of womb-birth involving the union of the churned and the churning. "Arising from the form of the Sattva" refers to the causal Vajra Nairātmyā. "One should meditate on the mistress of the maṇḍala" refers to the resultant Nairātmyā. "The faces, arms, and so forth are as before" means that the causal and resultant Nairātmyās are similar. If one asks whether their colors are also the same, it is said: "Like the light of the moon and the light of a jewel." This means the causal one is white, while the resultant one is black. If one asks whether this is merely the accomplishment of the consort alone, it is said: "From the nature of method and insight."
Thus it is said: they are to be generated through the radiation and reabsorption of light rays. If one asks, "Is only that [central deity] generated in that way?" [the answer is] that all the goddesses are also to be generated in that manner. If one asks, "Is it not the case that the resultant Nairātmyā arises from the causal Nairātmyā, and it is logical that the retinue goddesses be generated from the heart of the Mother?" it is not so. As it is said:
"From the vowels of wisdom and the consonants of method,
Through the distinctions of moon and sun,
And from the individual seed-syllables,
Gaurī and the others truly arise."
This states that the fifteen goddesses are born from fifteen moons, fifteen suns, fifteen syllables, and fifteen hand-symbols. Thus it is said: "In that way, all those in the maṇḍala should be generated with diligence and examined." This means that the fifteen goddesses are to be generated individually according to the five stages of manifest awakening.
The master Ratnavajra maintains that just as the principal deity is generated through the five awakenings, the retinue is also generated from fourteen causal Nairātmyās into fourteen distinct resultant Nairātmyās. However, according to the words of Anaṅgavajra, the causal Nairātmyā is the fifth state of becoming and is the yoga of the Grandfather; thus, the causal Nairātmyā is one. Through her complete transformation, the fifteen goddesses are generated, and the fifteen hand-symbols are also generated simultaneously. The radiation and reabsorption of fifteen light rays are also performed simultaneously, and so forth; thus, the fifteen goddesses are generated all at once. Regarding the phrase "faces, hand-symbols, and so forth are as before," "before" is a term for "in front."
From the complete transformation of that, it is like the sound of the outer resultant Nairātmyā. Her body color is like the moon. If one asks, "In that case, how is the knowledge [of the deities] understood through the distinction of the sun and moon, and the differentiation of the individual syllables?"—it is because fifteen causes are established in relation to the fifteen results, but not in relation to [independent] distinct entities.
Thus, in the inner maṇḍala, Nairātmyā is in the front; Vajrī in the east; Gaurī in the south; Vāriyoginī in the west; and Ḍākinī in the north. In the outer sequence, Gaurī is in the east; Caurī in the south; Vetālī in the west; and Ghasmarī in the north. In the southeast is Pukkasī; in the southwest is Śavarī; in the northwest is Caṇḍālī; and in the northeast, Ḍombī should be placed. If the maṇḍala is to be erected in three dimensions, Khaṇḍarohā should be placed above and Bhūcarī below. Khaṇḍarohā in the south is blue and yellow; Bhūcarī in the north is red and blue, possessing the color of a half-form. All of them have one face and two arms, adorned with bone ornaments that subdue the Māra of the Lord of Death. In their left hands, they hold skull-cups of nectar that subdue the Māra of the Lord of Death; in their right hands, they hold curved knives that subdue the Māra of the Afflictions. By performing the dance upon corpses, they subdue the Māra of the Son of the Gods.
Regarding the description, "Laughing, wrathful, and seductive": Nairātmyā has the expression of laughter. The four inner goddesses have the expression of wrath.
The outer goddesses possess a graceful, seductive air. "They are perfectly shown in the form of offerings" means that all of them are method and insight. "Various rays of light, clouds of Buddhas" means that the Buddhas tame sentient beings by emanating and reabsorbing rays of light. "Meditate in the center, having gathered the three realities" refers to the circle of goddesses of all three bodies. This is the commentary on the third chapter of the third section.
Having thus explained Nairātmyā, the sadhana for the wheel of method will now be explained. From the words "Then, that which is to be perfectly explained" up to "is called the Vajradhātu" indicates the title. From "Having accomplished the Mahāmudrā" up to "should be viewed in all respects" indicates the location. Having shown the maṇḍala in all directions of that location, the lines are to be laid out. "Having well-strung new [threads]" is easy to understand. From "Square, with four doors" up to "the outer maṇḍala lines are to be laid out" indicates the method for laying the lines.
Having laid the lines in that way, from "Then, having entered within" and so forth, the arrangement of the deities in the inner maṇḍala is shown. "The images of the Buddhas should be placed" means they should be placed as appropriate—whether cast, carved in relief, or painted. Having thus completed the four maṇḍalas, the explanation of meditating on oneself as the deity is shown by the words "The maṇḍala ritual" and so forth.
Regarding that, first the mantrin, having entered the deity’s temple, should visualize from paṃ a lotus at the heart, and from a a moon maṇḍala in its center. Upon that, from hūṃ, a white five-pronged vajra appears. With its light, all the tathāgatas are invited, and one should perform offerings, prostrations, confession of misdeeds, rejoicing in virtue, requesting the turning of the wheel of dharma, supplicating them not to pass into parinirvāṇa, offering the body, dedicating the roots of virtue, and taking the vows.
From the words, "Just as the protectors of the three times..." up to "...I shall generate the sublime [mind]," one should generate the aspirational bodhicitta. Now, the engaged bodhicitta will be explained: "In the vows of the Buddha-yoga..." refers to the vidyādhara vows. "The discipline of training..." refers to the fourteen defeats that will appear below. "Gathering virtuous dharmas..." refers to meditating on the six perfections, which are the complete vows of all the deities. "The discipline of acting for the benefit of sentient beings..." refers to the four activities. "I shall hold them firmly..." means that when meditating on Vairocana, one should visualize a white five-pronged vajra; when on Akṣobhya, a blue vajra; when on Ratnasambhava, a yellow jewel; when on Amitābha, a red lotus; and when on Amoghasiddhi, a crossed vajra. "The unsurpassed bodhicitta..."
This is the detailed explanation of the gathering of virtuous qualities (śīla-saṃgraha-śīla), in which one should generate the mind of awakening (bodhicitta) through the six perfections (ṣaṭ-pāramitā). "Those not liberated" refers to the activity of pacifying (śāntika). "Those not freed" refers to the activity of enriching (pauṣṭika). "Those who have not found relief, grant them relief" refers to the activity of magnetizing (vaśya). "Establish sentient beings in nirvāṇa" refers to the activity of wrathful subjugation (abhicāra). Having thus completed the preliminaries, thinking, "I shall explain this in order to meditate on the stages of the five manifest awakenings (pañca-abhisambodhi)," he entered into meditative absorption (samādhi) and spoke.
Then, regarding the phrase "having entered the house of concentration," one should visualize the abode of the King of Gods in Akaniṣṭha. Then, having mentally inscribed the mantra vajrasattva hūṃ upon the vajra at the heart, one should meditate on the generation of the ultimate supreme mind of awakening (paramārtha-bodhicitta). Then, the yogi should meditate on his own body as Akṣobhya and, having meditated on the appearance of the mirror-like wisdom (ādarśa-jñāna), should stabilize it with the first mantra: oṃ cittaprativedhaṃ karomi. Above that, one should arrange the sixteen vowels in the shape of a triangle and generate the qualities of the sixteen types of emptiness (śūnyatā). Then, meditating on Ratnasambhava, one should generate the second moon, the aspect of the wisdom of equality (samatā-jñāna), and stabilize it with: oṃ bodhicittam utpādayāmi. Having arranged the thirty-three consonants in the manner of the deities of the maṇḍala, one should generate the qualities of the deities. Then, having generated Amitābha, one should meditate on a vajra upon the second moon.
With "Oṃ tiṣṭha tvaṃ vajra," stabilize [the visualization] and generate the qualities of the undefiled. Then, generate Amoghasiddhi and, through the radiation and reabsorption of light rays, cause the body, speech, and mind of the Tathāgata element to enter. Stabilize this with "Vajrātmako ’ham."
Generate the qualities of the nature of the dharmadhātu, which is the door of liberation of non-appearance, emptiness; the absence of marks, which is the absence of a location; the absence of wishful thinking, which is the unborn; the luminosity, which is the unconditioned; and the nature of phenomena, which is beyond existence and non-existence. Thus, one becomes free from the obscuration of afflictions, which is indestructible and cannot be grasped by attachment; free from the obscuration of phenomena; free from the obscuration of karma, which is without appropriation; and free from the obscuration of maturation, which is the vajra nature. That vajra nature becomes the dharmakāya.
Then, meditate on Vairocana. At the vajra upon the moon at the heart, generate the saṃbhogakāya with four faces. Stabilize this with "Oṃ yathā sarvatathāgatās tathāham."
Now, the stages of manifest awakening shall be explained in reverse order. From what does the saṃbhogakāya arise? It arises from the secret nature of peace. From what does the secret arise? It arises from the vajra conduct. From what does the conduct arise? It arises from the second moon, the field of experience. From what does the second moon arise? It arises from the first moon, the realization of suchness. Thus are the five manifest awakenings.
This arises from the birth of the single path of no-more-learning, which is the nature of all buddhas. Vajragarbha asked: "If that is so, how is the sequence of birth from a womb tenable?" The Blessed One replied: "The second month is the lotus, and the vajra above it is the abode of all tathāgatas; therefore, it is said to 'abide upon the vajra-lotus.' Then, from the radiation and reabsorption of light rays, all buddhas arise, and from that very source, Vairocana also arises. He is the causal Vajradhara. Then, by generating the resultant Vajradhara in the center of the celestial mansion, there is no contradiction in saying that the sequence of womb-birth arising from the yoga tantras originates from the union of the bhaga and the lotus.
Thus, having generated the great causal Vajradhara, one should now generate the supporting maṇḍala. Regarding the line, 'Having arranged the mantras above and below,' 'above' refers to Mount Meru. 'Below' refers to generating the maṇḍala after arranging the mantras of the four elements. One should generate the form of the king of mountains, Sumeru. This means that from the syllable suṃ, one generates [the mountain] with four colors and eight peaks, surrounded by the seven golden mountain ranges and the seven playful oceans. Above that, in the center of the empty space arising from a triangular e, one meditates on the maṇḍala wheel endowed with various light rays, which has arisen from the stainless state of becoming, [originating] from bhrūṃ and the complete transformation of Vairocana."
Within that, one should generate a lotus arising from paṃ, and upon that, a sun maṇḍala arising from raṃ. To explain that in detail: "Perfectly endowed with the maṇḍalas of wind and fire," it is said; this means it is endowed with the maṇḍalas of earth and water upon the wind and fire. If one asks what their seed-syllables are: "Made exceedingly beautiful by ya, ra, la, and va," meaning it is generated from the seed-syllables of the four elements. Then, "upon that" refers to the summit of Mount Meru generated from suṃ. From that very mantra—meaning from the syllable bhrūṃ, the seed-syllable of Vairocana, which is comprised of the four elements—the celestial palace is generated. That Vairocana is supported by the Tathāgata through the door of body, praised through the door of speech, and extolled through the door of mind.
Inside the celestial palace, whose peak is constructed of vajra jewels, one should arrange this mantra, the seed-syllable of the deity, upon the moon maṇḍala in the heart of the causal Vairocana. From the complete transformation of that Vairocana together with that [mantra], a five-pronged vajra is produced. Through the radiation and reabsorption of its light rays, one should visualize the body of Vajrasattva, the supreme of all, white in color. "Resembling the color of the moon, seated upon a moon seat," and so forth, is easy to understand. Then, in the eastern direction, Vairocana has three faces and six arms; the right is blue, the left is red, and the central face is white. He holds a wheel, a bell, a sword, and a noose.
He holds a hook and a skull-cup. Amoghasiddhi has a white right face, a red left face, and a green central face. In his first hands, he holds a crossed vajra and a bell. To the south is Ratnasambhava; to the west is Amitābha; and to the north is Amoghasiddhi, each with three faces and six arms. Ratnasambhava has a yellow central face, a blue right face, and a white left face. His first two hands hold a jewel and a bell. Amitābha has a blue right face, a white left face, and a red central face. In his first hand, he holds a lotus and a bell. In all his remaining hands, he holds a sword, a noose, a hook, and a skull-cup. Locanā, Māmakī, Pāṇḍaravāsinī, and Tārā are similar to their respective central lords, each with three faces and six arms. Caṇḍī, Vajrarūpā, Vajrarāgā, Vajraśāntī, Vajrayakṣī, Vajraḍākinī, Vajraśabdā, and Vajrabhūmi each have one face and two arms, holding a vajra, a jewel, a lotus, a crossed vajra, a sword, a noose, a hook, and a skull-cup. On the outer corners of the two tiers of the wheel are the blue, yellow, red, and green flute-player, lute-player, large drum-player, and clay drum-player, each with one face and two arms. On the outer divine terrace, having arranged the sixteen [Bodhisattvas] of the Fortunate Aeon, at their corners are the flower-offerer and the incense-offerer.
[The goddesses] are Dīpā, Gandhā, yellow, blue, red, and green. At the gates in the eastern direction and so forth are the hook, the noose, the chain, and the bell. Their body colors, hand implements, and so forth are easy to understand. In that regard, having performed the blessing of the aggregates, elements, and sense bases; the entry of the wisdom-being (jñānasattva); the conferral of empowerment; the tasting of the nectar (amṛta); the meditation; the recitation; the offering; and the praise, when one wishes to arise, one should perform the dissolution and arise after having performed the protection with the mantras of the six families.
While thus performing the approach meditation, one should arrange the deities of the preliminary preparation. At the time of the great maṇḍala, one should place images such as cast or carved statues and so forth, and perform the entry of the wisdom-being, the conferral of empowerment, the tasting of the nectar, the meditation, the recitation, the offering, and the praise as much as one is able. Having thus completed the maṇḍala of Vajrasattva, now the maṇḍala of Hevajra will be described. One should generate the outer maṇḍala as square with four gates. Inside that, at half the size of the maṇḍala, is a shape like a half-moon, possessing four pillars and surrounded by four lines of a vajra, a jewel, a lotus, and a crossed vajra. In its center is the Blessed One Hevajra, upon a seat of a variegated lotus and a sun maṇḍala, with one face and four arms, [holding] a sword and a wheel, and...
One should visualize [the deities] holding a hook and a lasso. All of their retinues should also be placed upon seats of various lotuses and suns, with their hair blazing and bristling upward. All the goddesses, from the Flower Goddess of the intermediate directions onwards, should be visualized as having one face and two arms.
Upon the seats as described, one should arrange the seed-syllables of Gaurī and the others: the syllable HŪṂ for the Blessed One; the long HĀ for Gaurī; the short HI for Caurī; JI for Vetālī; VI for Ghasmarī; HŪṂ for Pukkasī; JA for Śavarī; MAṂ for Caṇḍālī; HŪṂ for Ḍombinī; the short A for the Flower Goddess; the long Ā for the Incense Goddess; the short E for the Lamp Goddess; and the long ĀṂ for the Perfume Goddess. At the four gates are JAṂ, RAṂ, VAṂ, and HŪṂ.
Outside the outer maṇḍala, within the vajra fence, one should arrange the eight charnel grounds. One should visualize the eight field-protectors, the eight direction-protectors, the eight nāgas, the eight clouds, and the eight messengers. Furthermore, according to the sequence arising from the Samayoga, the subduing of the disciples and the direction-protectors should be explained according to the sequence of past events: Rudra, Indra, Upendra, Viṣṇu, and Brahmā. The subduing of the four Māras and the eight direction-protectors occurred when the Blessed One previously came to Jambudvīpa, where he sealed them by spreading his seat, causing their minds to faint, their speech to be paralyzed, and them to be rendered bewildered.
The queens were abducted and the gaṇacakra feasts were enjoyed. Because consciousness had fainted, they were liberated; and because they attained jñāna through the transformation of the basis (āśrayaparāvṛtti), they were restored to liberation—so it should be understood. After thus bringing them under control, enjoying them, and subduing them, they were restored once more and established in the external charnel grounds for the sake of protection.
If one asks what kind of Blessed One it was who subdued them, it is said: "By the yoga of method and insight." In order to grant relief to sentient beings of the six families who possess the six afflictions (kleśa), he holds a skull-cup together with a khaṭvāṅga in his left hand, and a blazing vajra in his right hand. Pressing down upon his own left thigh, he performs a dance in the half-lotus posture. Immediately following the various gazes, he attains the state of a sovereign. Through various kisses and embraces, he causes delusion. "Please teach the various supreme blisses; please teach the various supreme blisses; please teach the various seals that cause delusion. O Great Supreme One, dwell in wondrous bliss! Hūṃ! A-la-la-ho!" Having subdued them with these words, he crushed the pride of the retinue, including Brahmā and others, and returned their abducted queens to them, appointing them as guardians of the charnel grounds—so it is recounted in the ancient legends.
After they had been thus subdued, if one asks how the Blessed One remained, he manifested once more in a peaceful form.
"The radiance of various shimmering light rays, / Emisses clouds of Buddhas in abundance." Thus it is said. Having performed the eight actions, such as the abiding of the wisdom-being (jñānasattva) within the samaya-wheel of such a nature, if one meditates on the deity yoga endowed with the three absorptions (samādhi), one will swiftly attain accomplishment (siddhi). So it is stated. This is the commentary on the fourth chapter of the third investigation.
Having thus taught the generation stage (utpattikrama) through the six chapters, now the sixth chapter, the gaṇacakra (feast offering), is taught as a branch for accomplishing both the generation and completion stages. Regarding that, first, the verbal symbols (saṃketa) as branches of the gaṇacakra shall be explained. Regarding those symbols, it is taught that they are to be applied in two contexts. First, because heroes (vīra) and heroines (vīrī) assemble, one should understand the characteristics of the bodhisattvas and bodhisattvīs by knowing the symbols. Finally, at the time of performing the gaṇacakra, one should abandon ordinary speech and employ these symbols of the Tathāgatas.
Furthermore, the Ekādaśadharmaka-sūtra states: "Fire is known from smoke, / Water is known from water-fowl; / The wise bodhisattva / Knows the family from the signs." In this Vajrayāna, one should communicate with one another through three types of symbols: verbal symbols, physical symbols, and symbolic gestures of the limbs. If one asks how these are to be employed, the Ḍākinīsamāyoga states: "The purifying goddess of empowerment..."
The Goddess of the Heroes
Regarding the statement, "Born from the command, thereafter she is the one who engages in all [activities] without exception," if one asks how these are characterized, they should be known through three things: color, shape, and conduct. Shape refers to the length and thinness of the body and the presence of lines on the hands. Conduct should be known through the distinctions of clothing, scent, drawing patterns in the home, wandering and turning back in the bed, and the specific preferences or aversions toward types of living beings.
First, the verbal symbols are shown. From the words "of the yogis and yoginīs" up to "please explain," the brief presentation is given. Then, the Blessed One, the ḍākinī named Vijayā (Victorious One), is so called because she is victorious over those who do not know the symbols. The words "He spoke" indicate the transition between sections. From "mumu" up to "should be gathered together," the symbols of the Hevajra Tantra are shown. From "mukhi" up to "drita," the symbols of the Catuḥpīṭha are shown. From "da ni" up to "udusparśana," the symbols of the Cakrasaṃvara are shown. Since those symbols are taught in the first chapter of the seventh section, they are not explained here. Regarding the phrase "dwelling above and below," this is a symbolic designation for method and insight. The phrase "mudrā and the receiving of the mudrā" refers to identifying [the partner] at the time of the gaṇacakra or at the time of empowerment.
If one recites these symbols of the Tathāgatas, the accomplishments (siddhi) are generated from the mechanism of speech. This concludes the commentary on the first chapter of the fourth investigation.
Having thus explained the symbols, the goddesses of empowerment (abhiṣeka) will now be explained. With the half-verse beginning "O Vajragarbha," the opportunity for the teaching is presented by saying, "Listen!"
Regarding that, a brief presentation of the characteristics of the seven goddesses taught within the Cakrasaṃvara Tantra in One Hundred Thousand Verses is as follows: Rūpiṇī and Cumbikā belong to the kṣatriya caste and are of the family of Buddhalocanā. Lāsyā and Parāvṛttā belong to the vaiśya caste and are of the family of Tārā. Bālikā and Avinivartanī belong to the brāhmaṇa caste and are of the family of Pāṇḍaravāsinī. As for the one called Vīrā, she belongs to the śūdra caste and the family of Ḍākinī; she has no secondary family. Their characteristics are easy to understand and thus are not explained here.
If one asks what is drawn in their houses: the two of the Buddhalocanā family draw a skull-cup and a battle-axe. The two of the Tārā family draw fangs and a victory banner. The two of the Pāṇḍaravāsinī family draw a sword and a battle-axe. The two of the Vajraḍākinī family draw a conch shell in their houses. As for the "sign of the emanated body," it refers to drawing the mudrā of the Ḍākinī of the fierce Bhairava in the house.
This is the commentary on the second chapter of the fourth section. Having thus explained the goddesses of empowerment, the characteristics of the three types of goddesses—the purifying goddesses, the hero goddesses, and the authorized goddesses—are now shown. From the passage, "Next, that which is to be correctly explained is the characteristic of the beautiful," up to "She arises from the family of Padmanarteśvara," the purifying goddesses of the Lotus family are explained. From "Her body is slightly bluish," up to "She should be known as a ḍākinī," the characteristics of the hero goddesses of the Akṣobhya family are explained. From "Reddish-yellow with red eyes," up to "She is a ḍākinī, of this there is no doubt," the hero goddesses of the Vajra family are explained. From "Any woman who is yellowish and slightly bluish," up to "She follows the family of the Sugatas," the characteristics of the purifying goddesses of the Jewel family are explained. From "Slightly bluish and slightly green," the characteristics of the Vajravārāhī family are shown. From "Appearing yellow and of a yellow color," up to "She arises from the family of Khaṇḍarohā," the goddesses of the hero goddesses of the Jālinī family are shown. From "Any woman who craves meat," up to "She arises from the family of Heruka," the hero goddesses of the Ḍākinī family are shown. From "Any woman whose color is like a dark blue cloud," up to "She is a ḍākinī, of this there is no doubt," [the characteristics of the authorized goddesses are shown].
The section ending with those words teaches the family of the heroine Rūpiṇī. The section beginning with "She whose hair is curled..." and ending with "these are the changing characteristics" teaches the family of the authorized goddess Padmā. The section beginning with "Any woman who is reddish-yellow..." and ending with "becomes the response to the mudrā" teaches the family of the authorized goddess Karmā. The section beginning with "Short and with thick calves..." and ending with "draws a vajra in the house" teaches the family of the authorized goddess Heruka. The section beginning with "Her entire body is covered in body hair..." and ending with "draws fangs in the house and worships" teaches the family of the authorized goddess Vārāhī. This is the commentary on the third chapter of the fourth investigation.
Having thus taught the characteristics, the signs of the heroines are taught: "Next, that which is to be correctly explained..." and so on, up to "...the second master should be exhorted," teaches the characteristics of the signs. This is the commentary on the fourth chapter of the fourth investigation.
Having thus explained the signs and characteristics, the heroes and heroines of the gaṇacakra are gathered, and their locations are to be explained. The section beginning with "Next, that which is to be correctly explained..." and ending with "one should persevere with a beautiful friend" provides the brief summary. "The gathering of all supreme friends" refers to the assembly of yogins and yoginīs.
Regarding that:
Why is it called "sacred" (dam pa)? It is because this gaṇacakra becomes sacred in comparison to the maṇḍala of the scent-drop, the maṇḍala of the flower heaps, the maṇḍala of the arrangement of syllables, the maṇḍala of the arrangement of hand symbols (mudrā), the maṇḍala of the arrangement of hand gestures (mudrā), and the maṇḍala of the great body-gesture (mahāmudrā). Such a gathering of sacred friends is the assembly of all; having generated the heroes (vīra) and yoginīs into the nature of the deity through the four branches of approach and accomplishment, one should enjoy the gaṇacakra without attachment to the five sensory qualities. Furthermore, regarding the "remnants" (lhag ma): it is the absence of conceptualization regarding the remnants of what has been eaten by one another. Regarding the "two vessels": it is the enjoyment of the two vessels of the natural meaning.
"Exert oneself in the beautiful offering" means that one should generate the maṇḍala of the deity within the body of the yogin. Having made the right and left hands the pouring and dipping spoons, one performs the inner homa into the mouths of the five outer and inner maṇḍalas with the mantras: oṃ śāntiṃ kuru svāhā, puṣṭiṃ kuru oṃ, vaśaṃ kuru hoḥ, and māraya phaṭ. This is what is meant by "exerting oneself."
When asked, "What are the locations for that?" it should be understood that, in connection with the Cakrasaṃvara Tantra, there are twenty-four locations, or in connection with the Hevajra Tantra, thirty-two locations. Furthermore, including the four charnel grounds, these constitute the fourteen locations.
In the past, for the sake of taming those to be trained, the perfectly awakened Buddha manifested the appearance of the wisdom of the emanation body (nirmāṇakāya). That pure buddha-field, when correlated with the conventions of those to be trained, is designated as the "abodes" of the gods, the "near-abodes" of the gandharvas, the "fields" of the yakṣas, and the "near-fields" of their retinues; the "chandohas" of the rākṣasas and the "near-chandohas" of their retinues; the "meeting places" of the nāgas and the "near-meeting places" of their retinues; the "charnel grounds" of the asuras and the "near-charnel grounds" of their retinues; and the "village outskirts" and "near-village outskirts" of the kinnaras. The emptiness that is the object of the twelve stages realized by the bodhisattvas is also inseparable from that very reality. In response to the question regarding the divisions of those places, the names are explained from "Jālandhara is the abode" up to "the charnel ground."
To explain the locations beyond those, it says: "In the dustless land, the cūta tree," and so forth. In the eight lands, eight trees reside, and after the eight guardians of the directions were tamed and established as the lords of the charnel grounds, it was taught as follows: in the past, at the very site of the Vajra Seat, the twenty-four fierce Bhairavas were tamed by the three wheels of the tamer’s body, speech, and mind.
Men are brought under control through the three—body, speech, and mind; queens and the circle of the assembly are enjoyed; and the consciousness of those to be tamed ceases, whereby their life-force dissolves and the wisdom that generates primordial wisdom (jñāna) dissolves. In accordance with that, the outskirts of the city, the near outskirts of the city, the charnel grounds, and the near charnel grounds, as well as the eight kinnaras and Kākāsyā and the others, were likewise tamed. From the land of Viraja to Jālandhara, the eight field-protectors (kṣetrapāla) of the external lands were brought under control; following their enjoyment and dissolution, they were stirred again and established as guardians in the charnel grounds. As it is said in the Samayoga:
"Having been sealed, deluded, and then aroused,
They are employed in all activities.
Sealed by this mudrā,
They come and go and fly about as desired."
Thus it is said. The application of the lines beginning with "The abodes are the bhūmi of Pramuditā" is easy to understand. "Explained by the symbols of the yoginīs" refers to the symbols designated by the disciples of the past. "Just as Pū and so forth" refers to the twenty-four or forty external sites such as Pullīramalaya, which are to be arranged upon the spokes of the wheel just as they were originally established; or, internally, the twenty-four sites of the body and the four apertures, where the wheel of deities is arranged upon sun seats. Therefore, it says, "One should contemplate them externally and internally."
Their body colors and hand implements should be arranged according to the maṇḍala cakra. As it is said in the Samayoga:
"The skull-cup is explained as the lotus;
The khaṭvāṅga is the great victory banner.
The mudrās of the Buddhas are the lotuses;
They are the nectar of all bliss.
By the symbolic mudrās of the Buddhas,
The person is explained as all the Buddhas.
This itself is explained as the samaya.
Since all the deities are assembled,
All the oath-bound beings are gathered.
In the sublime maṇḍala of Dharma,
All friends are assembled."
Thus it is said. Regarding the explanation of the time for their gathering: "On the fourteenth of the direction of the pretas," refers to the twenty-ninth day of the waning moon and the fourth day of the lunar month, on which a great offering should be performed. "Killed by a victory banner or a weapon" refers to those impaled on a stake or those who died on the battlefield. "One should rely on the seven-birth [being]" refers to either a seven-birth being or, as it appears in the Cakrasaṃvara, the seven types of livestock. "The wise, having generated compassion, should perform the actions of killing" means that in order to please the worldly ḍākinīs, one should fill a livestock effigy made of dough with blood, smear it with red sandalwood, and offer it as a torma to the ḍākinīs along with food that has become one with the corpse, containing the three whites and three sweets. This is for the yogin to partake of the feast gathering and to perform the inner homa.
If one asks how the yogin should act in that way: "Success will not be achieved through inferior compassion; therefore, one should practice compassion at all times."
Thus it is said: A yogin who contemplates the equality of self and others should, out of compassion, give away their flesh and blood, as the ḍākinīs have no other means of sustenance. As it is said in the Samayoga:
"An animal made from dough, prepared with red sandalwood, and meat made from flour-dough—this is what is called 'the king’s food.'"
Although this is the case for a beginner, if one asks how a bodhisattva who has attained stability should practice, it is said: "If one is able to restore [the victim], one should actually liberate them." Thus:
"Just as I am, so are sentient beings; just as sentient beings are, so am I. When a yogin contemplates in this way, they will swiftly attain accomplishment."
This teaches that if one is later able to restore them through the great compassion of exchanging self and others, one should actually liberate them. This concludes the commentary on the first chapter of the fifth section.
Having thus explained the abode, the absorption of the gaṇacakra will now be explained. "The characteristics of the secret lotus" refers to the nature of the wheel in the stage of the tantra. "The blending of mind and wisdom" refers to the stage of the wisdom of the four Victorious Ones following the stages of the mind and mantra. "The blending of wisdom" means that it is sealed with emptiness through the secret stage. Since this is the stage of manifest awakening, it is the "Lord of Wisdom Realization" whom one desires to hear. Following that request, he spoke:
"The Vajra-holder of the stages of awakening..."
"Rely perfectly upon the four seats," it is said. These are: the seat of the self, which is the stage of the tantra; the seat of the other, which is the nature of the inner heat (caṇḍālī) of warmth; the seat of union, which is the stage of the four joys; the secret seat, which is the stage of emptiness (śūnyatā); and the stage of awakening, which is called "possessing the vajra."
Furthermore, if one asks in what place to meditate: "In a delightful location, having sat upon a comfortable cushion," it is said. As for the manner of one's intention: "Having abandoned the families of desire and so forth," it is set forth by this single verse.
Now, the method of meditation is shown: "From the crown of the head down to the tips of the feet." Here, the crown is the maṇḍala of space; the feet are the maṇḍala of wind. "The secret of the channels is the lotus" refers to the heart as the earth maṇḍala and the navel as the fire maṇḍala. "Parts and colors are manifold" means that the parts are the thirty-two petals of the crown wheel, the sixteen of the throat, the eight of the heart, and the sixty-four of the navel. The colors refer to the arrangement of syllables upon these four wheels.
"Likewise, the seats" means that just as the syllables are arranged, the four wheels are made into seats by means of the four joys. If one asks how to do that: the body at the crown is the joy; the speech at the throat is the supreme joy; the mind at the heart is the manifold joy; and the vajra at the navel is the nature of the coemergent joy (sahajānanda). "Sporting in the dharmadhātu" means:
In the center of the triangular fire maṇḍala at the navel is the play of bodhicitta. If one asks what is accomplished by possessing the four cakras, it is said: "By means of the condensed union of the mass, one becomes the nature of Vajrasattva." This means that the yogi, possessing the four cakras, having attained the absorption of bliss, should perform the gaṇacakra.
Having thus explained the sequence of the tantra, the sequence of mantra and wisdom is explained: "Through the elements of water and fire, becoming one is the supreme state." This means that once the fire element of inner heat (caṇḍālī) has burned through the stages of warmth, the stream of bodhicitta and the four cakras become of one taste; therefore, it is called the supreme state of bliss. Thus, through the union of the method of bodhicitta and the wisdom of the warmth of inner heat, one attains the thorough pliancy of body and mind. By correctly perceiving the six sense faculties, the five aggregates, and the five elements as buddhahood itself, one correctly knows the suchness of all deities as they appear in the treatises.
Having thus correctly explained the sequence of mantra and wisdom, the secret sequence is now to be explained: "The master follows the oral instructions and meditates on the meaning of the great secret suchness." This means that after the master has shown the path of direct perception through experience, meditating on the emptiness of the mind is the meditation on the meaning of the great secret suchness. "Possessing suchness, transmitted from one to another."
This refers to the lineage of the Guru of direct experience. Regarding the phrase "the characteristics of emptiness and so forth," the term "emptiness" and the "and so forth" indicate the characteristics of signlessness and wishlessness. Since all the collections of the stable and the moving are to be symbolized by the time of empowerment, it is said: "Having symbolized everything as before." This is what is being shown: the entire environment and its inhabitants are the objects of appraisal, and the cognition arising at the time of empowerment is direct perception. All phenomena are to be appraised through the aspects of the three doors of liberation. Thus, it is said: "With a body whose stains have been washed away, one proceeds through the stages of manifest awakening." By meditating on the stage of wisdom, which is emptiness, one proceeds in a manner similar to the generation of a deity through the five stages of manifest awakening: the awakening of emptiness, the gathering of the syllables, the complete perfection of the body, the placement of the syllables, and the [final] sealing. Having thus given the brief explanation, the extensive explanation is as follows: "One should meditate on the wisdom-being residing in the center of a moon mandala." This refers to a yogi who is a beginner and is devoted to the generation stage; they should either meditate by generating the deity through the sequence of the five stages of manifest awakening, or else meditate on the instantaneous yoga, like a reflection in a mirror. If one asks, "How should one meditate?" it is said: "Emitting rays of moonlight..."
White in color, with two hands, seated in the bodhisattva posture, adorned with all ornaments, and wearing a crown of the five buddhas. "With two hands, having bound the great mudrā" means: having bound the two vajra fists, link the two little fingers together like a chain, turn them upward, join the tips of the two index fingers, and align the middle joints of the two middle fingers. This mudrā, which becomes a double-layered triangular source of phenomena (dharmodaya), is the "binding of the great mudrā," which he holds at his own heart. "With a beautiful and perfectly complete form" means endowed with the major and minor marks. "Visualize on a wisdom lotus seat" means one should visualize [the deity] on a lotus seat that is the manifestation of wisdom. "From the center of the plantain flower, standing up to the heart" means one should meditate by arranging the eight syllables upon an eight-petaled heart lotus together with its filaments. "With all the previous characteristics complete" means: from the previously explained sequence of the tantra, one should place the white seed-syllable Oṃ of the Blessed One within the eight-petaled lotus, which is turned outward and facing upward. From the transformation of that, one should visualize a stainless body similar to oneself, with one face and two hands, symbolizing consciousness and wisdom. Regarding this, the Catuḥpīṭha states: "That which abides in the center is consciousness; the nature of wisdom is formless, yet it appears as a stainless wisdom body, liberated from both existence and non-existence." Thus it is said.
On the eastern petal, from the syllable Aṃ, one should visualize Akṣobhya; on the southern petal, from Ūṃ, Ratnasambhava; on the western petal, from Eṃ, Amitābha; and on the northern petal, from Oṃ, Amoghasiddhi. Some say that one should place the seed-syllables in the center of the union of the sun and moon, and from their melting, generate them through the stage of egg-birth. Regarding the phrase "the first vowel and so forth are the seed-syllables," these are A, I, U, E, and O, which arise as the nature of method. "Endowed with the half-moon and the drop" means they are endowed with the drop of the half-moon above. "Radiant, they should be arranged in sequence" means they are endowed with five spheres of light; one should meditate on the bodies of the five Buddhas together with their seed-syllables and light. "In the intermediate directions, place the previously mentioned neuter vowels" refers to the four seed-syllables of the four Mothers—Ṛ, Ṝ, Ḷ, and Ḹ—which are in the center of the spheres of light. As it is said in the Catuḥpīṭha: "A form like a subtle atom, the seed-syllables of the vowels and consonants; the so-called 'subtle atom' is in the center, formless and inexpressible." "In the center of that, one's mind should be joined with the syllable" means that since the syllables of the generation stage, which are the method for symbolizing the mind, symbolize the bliss of the completion stage, one's mind should be joined with the syllable. Following the arrangement of the deities in that way, one should make the right hand the pouring ladle and the left hand the dipping ladle.
Having blessed the vajra with fire and made offerings with the outer and inner goddesses, one should meditate on the absorption of the four joys. Likewise, one should meditate on the absorption of the four joys regarding all the qualities of desire, such as forms and so forth. If one is inclined toward the generation stage for a beginner, it is a symbolic representation in accordance with the Caturpīṭha (Four Seats): having generated the deity through the four branches of approach and accomplishment, one arranges the four maṇḍalas upon the four cakras, invites the wisdom being, confers empowerment, and performs offerings and praises. Following these, one should make offerings with a gaṇacakra and sing the vajra song:
Te na hūṃ te na hūṃ te na te te hūṃ.
With a face as beautiful as the autumn moon,
Holding a body as white as a conch,
Te na hūṃ te na hūṃ te na te te hūṃ.
Holding the mudrā of the vajra and bell,
Holding the union of the two in embrace,
Te na hūṃ te na hūṃ te na te te hūṃ.
Dissolved into the illusory body,
The causeless reality that sustains all beings,
Te na hūṃ te na hūṃ te na te te hūṃ.
The body of the three realms ablaze, endowed with passion,
Possessing blue light rays like a thousand suns,
With manifold bodies and attire, endowed with the passionate Bodhisattva,
May the Lord Vajrasattva dance together with the practitioner and the offerings.
Skilled in taming all sentient beings without exception through the tantra of manifold desire,
The Tathāgata, the Illusory Cakrasaṃvara, emanated through illusion,
Te na hūṃ te na hūṃ te na te te hūṃ.
Through the tantra of manifold great joy, he is skilled in taming all sentient beings without exception. He emanates and displays all things through the illusion of all the Tathāgatas. One should sing the song: "Hūṃ Hūṃ Hūṃ!"
Also from the Samayoga:
"Through form, scent, taste, and bliss,
Vajrasattva is the supreme self.
Through the experience of the bliss of
The deity’s form, sound, scent,
Taste, and touch,
Having blessed them as the illusion of the Buddha,
Through union with Vajrasattva,
Accomplishments and blisses
Will be experienced within the maṇḍalas."
Thus, having explained the deities of the gaṇacakra, I shall now explain the absorptions for focusing the mind during the gaṇacakra: the syllables, the drops, the path of passion, the path of liberation, and the path of abiding in one's own deity.
Regarding the syllables: in response to the question, "How can syllables be applied if the characteristic of emptiness is non-existent?" it is said:
"That which characterizes the nature of emptiness
Is like the nectar of the plantain fruit."
This means that the divine syllables are conceptually imputed to characterize the emptiness of the mind. For example, just as a plantain tree has no core yet produces sweet-tasting fruit, the syllables have no core, yet they characterize the bliss of emptiness as the core.
One might ask: "Once the bliss of the gaṇacakra has arisen, is it not sufficient to meditate on emptiness? What is the need to meditate on syllables?" This is true; however, regarding the conduct and—
Yogins who are attached to the fabricated maṇḍalas of the Kriyātantras enter this tantra by means of attachment to the syllables; therefore, its meaning is explained.
It is said that the "Vajra without Limbs" is that which awakens the mindfulness of bliss and emptiness. Regarding the phrase "the central consciousness is wisdom," this refers to the consciousness in the center of the body, which is the wisdom of the nature of luminosity where the three joys and the wisdom of great bliss abide non-conceptually. This wisdom is not in the form of syllables and is free from the relationship of the signified and the signifier; it is the stainless wisdom-body characterized by the absence of defining characteristics. Furthermore, because it is empty of the self of phenomena and the self of persons, it transcends substantial entities. Since experience abides like an illusion, it is liberated from non-existence. Although it does not exist in the form of the five syllables, the yogin should fix the mind upon that very state where non-conceptual bliss abides in the midst of experience and emptiness.
Regarding the phrase, "Having known the characteristics as they are with a mind of equanimity," this means that by engaging in union with any appropriate mudrā, such as the Karma-mudrā, and having known the characteristics exactly as they are, one should understand from the oral instructions of the Guru how to proceed upon the path of perfect awakening following that experience. If one asks how one proceeds upon the path of perfect awakening: it is by the mind, motivated by conceptual thought, that one generates virtuous and non-virtuous actions, as well as meritorious and non-meritorious actions.
Motivated by non-conceptual bliss, one generates immovable karma that leads to the concentrations (dhyāna), the formless realms (ārūpya), and up to the Peak of Existence (bhavāgra). Having realized great bliss and understood it to be the very nature of luminosity (prabhāsvara), one will swiftly perfect the path to awakening (bodhi).
Thus, having taught the stage of the tantra (tantra-krama) as the wheel of deities and the stage of mantra (mantra-krama) as the wheel of syllables, the meditation on the stage of the wisdom-drop (bindu-jñāna-krama) shall now be explained:
"Regarding wisdom, consciousness, and form,
Their characteristics are examined in the treatises.
Suchness was explained by the Hero."
This means that the Hero, the Blessed One, explained that consciousness consists of the three joys and wisdom is the nature of luminosity, characterized in the form of the drop (bindu), as illustrated by the treatises. This is the concluding statement.
"Adorned with white light rays,
This should be meditated upon everywhere."
This means that one should meditate on the drops of bodhicitta at the five locations. If one asks which syllables represent these: in the center is the syllable KṢŪṂ, which represents bodhicitta; MṢṬRŪṂ represents the essence of feces; HŪṂ represents the essence of urine; YṢṬRŪṂ represents the essence of flesh; and KṢMṢṬRŪṂ represents the essence of blood. Having placed these five stacked caityas at the heart and arranged them, one should visualize them with the radiant luster of white light rays. Following that, those same syllables should be placed at the head, throat, shoulders, heart, and navel.
One should cause the stream of nectar to flow. In the center of the lotus of the heart, one should form a circle the size of a thumb. This refers to the sign of the Buddha Jewel, which should be visualized as the size of a mustard seed. Having thus explained the Buddha Jewel as the mode of abiding of the channels and drops, the Dharma Jewel is the seed syllable in its center: "Extracted from the vowels and consonants." This means one should visualize the previously mentioned five-tiered stūpa, or else, in the center, the syllable HŪṂ, and in the four directions, I, U, E, and O. These should be meditated upon as white in color and blazing with light rays, representing the heat of caṇḍālī. Then, the Saṅgha Jewel is the melting of the drops of the heat of caṇḍālī, and it is well known that one should intensely visualize the drops of the five nectars of a single taste at the gates in its center.
If one asks where that is: "In the eight-thousandth part of the tip of a hair, it abides everywhere as a subtle particle." This refers to the center of the avadhūtī, as subtle as the tip of a hair. If one asks what is symbolized there, it is the entity of consciousness. "Possessing the wisdom that symbolizes the characteristics; because the characteristics of the mind are not known, one should look toward the state from the abode of the drops." This means that the drop of the five nectars of a single taste—which is bliss, non-conceptual, and difficult to realize—is the tathatā (suchness) instruction. By means of the drop of method acting as the dominant condition, non-conceptual bliss arises in dependence upon the tactile sensation of the internal body; therefore, it is said to "symbolize." If one asks how many specific types of drop meditation there are:
Regarding the statement, "In the heart, the aperture of Brahmā, and the apertures of the path of the drops," the heart is the dharma-chakra. In its center, one should meditate on the drop of bodhicitta. The "path of the drops" refers to the path descending from the crown of the head; the "apertures of the path" descending from the throat and the heart are the navel. In those locations, one should meditate on the vasanta and tilaka of the indestructible vapor of the bodhicitta drop.
If one asks, "Why is it not realized through the path of inference?" it is said: "It is far removed from external paths and even from the treatises." If one asks, "Do other profound sūtras not also teach the emptiness of the mind?" it is said: "The treatises are easy to find, but their application is difficult to find." Although it is explained in the treatises, without the oral instructions of the guru, it is not experienced through direct perception.
Having thus explained the meditation on the drop, the explanation of the meditation on the secret stages of the path of passion is as follows: the practitioner, possessing the method of devotion to the service of the guru, focuses on the action seal (karmamudrā). "Immovable and without harm"—"immovable" means free from conceptualization; "without harm" means free from the eighty innate natures. "Abiding in meditative equipoise, one meditates on the entity." By meditating on the emptiness of the object of touch, one will come to know the concise and detailed aspects of all phenomena.
Having thus shown the path of passion, the teaching on the secret stages of the dharma seal (dharmamudrā) via the path of liberation is as follows:
"Mind is the precursor of phenomena; it engages with them and it purifies them," it is said. Regarding this, "phenomena" (dharma) refers to the five sensory qualities, which are the objects of the mind's direct perception; thus, they are called "phenomena." Furthermore, since the object that generates mental pleasure is the "seal of phenomena" (dharmamudrā), it is that which purifies the mind along with its conceptualizations.
"By the grace of the king of the mind," it is said. During the stage of an ordinary being, the mind is like a king; motivated by it, the speech of the voice and the actions of the body arise. Therefore, the wise should understand that everything originates from the nature of the mind. If the mind that generates everything is conceptual, how can non-conceptual primordial wisdom (jñāna) arise?
"If the practitioner of recitation, with the heart, contemplates and meditates; the vow, the cause, and the seed—these are the very form of suchness," it is said. "Recitation" refers to the heat of the wind and fire. "These are the very form of suchness" means that although pleasure is generated, it is empty and non-conceptual. "The seed of the desirable fruit is the vision of suchness" means that the causal stage of mantra and the resultant stage of primordial wisdom are not realized without the master teaching the secret stage of suchness.
"The five seeds should be visualized upon the enjoyments of existence, such as form and so forth."
This means that by visualizing the caitya of the five syllables upon the five objects of sensory desire, it is the method for being without conceptualization regarding those five objects. Regarding the lines: "When engaging everywhere and in every way, the head and the non-head truly abide," this means that when the apprehended and the apprehender arise through the power of delusion regarding all objects, one should cause the breath to enter the avadhūtī at the navel aperture—the channel that abides from the "head" (the crown of the head) to the "non-head" (the secret vajra)—and remain there. Thus it is said: "One should always press upon the root." This means that by always inserting the wind into the root of the navel, the junction of the three channels, and blocking it as if sealing the gate with the drop of bodhicitta, consciousness and wisdom will arise. Furthermore, from the mouth of the goddess Śrī, it is said: "Building a caitya for the objects and sealing the gates of the body is the method for the arising of non-conceptuality. The arising of non-conceptuality regarding objects is achieved by recollecting the five syllables, and by inserting the wind within, the conditions for conceptualization are rendered incomplete, thereby giving rise to non-conceptuality." As it is also stated in the Paramārthasāra: "Having withdrawn the mind from all [objects], the cognition that abides in the unmoving inner self, perceiving the objects of that state, is non-conceptual." Therefore, it is said: "Those who desire the enjoyments of existence, having abandoned the syllables of speech, should be perfectly endowed with mental recitation." This means that having abandoned the syllables of discursive thought, one should possess the non-conceptual recitation of inserting the life-force into the avadhūtī. "Always, the dharmadhātu itself..." [is the state].
"Abiding continuously in the immovable state" means that the dharmadhātu is like the wind in space; once the vital breath has entered the avadhūtī, one will abide in the state of bliss and the joy of unwavering, non-conceptual cognition. "Always subtle and unstained" means that self-awareness, being non-conceptual and by nature unstained by the eighty [mental states], dissolves into the jñāna (wisdom) of consciousness; thus, consciousness and the mind become coextensive with the ābhāsvara (clear light), and the stages of śamatha (calm abiding) and vipaśyanā (insight) are seen.
Regarding that, through both the path of passion and the path of liberation, the eight signs from the first bhūmi up to the eighth bhūmi are explained by the passage beginning with "Like a lamp, in all [places]," and so forth. Since the ninth and tenth bhūmis are of the nature of union, they are distinguished by the signs and the actual state. Because the nature of the state beyond training is the very nature of the three kāyas, there is no need to explain signs for them.
Having thus explained the two paths of passion and liberation, the explanation of the path of abiding in one's own [nature] is given by addressing Vajragarbha and saying, "Listen!" This opens the occasion for the teaching. If one asks how to meditate on that, it is by means of both "holding as a whole" and "subsequent dissolution." Among these, "holding as a whole" is the simultaneous entry into emptiness by way of dreams, illusions, and so forth. It is said: "The complete purity of all things is described as suchness."
If the mind realizes emptiness, the suchness of all phenomena will be known simultaneously, like the turning of a waterwheel. Regarding the subsequent engagement: "Later, through the distinctions of each, the deities are thoroughly described." This means that once everything is known to be empty, each [phenomenon] should be sealed with great bliss. Furthermore, as it is said: "Just as fish leap swiftly from water that has become clear, likewise, from the nature of empty-clarity, the Net of Magical Illusion arises." Thus, having understood everything to be the self-appearance of luminosity, even if one perceives the appearance of the mandala of deities, one should meditate on them as being without substantial reality.
"Having purified the side of the obscurations of ignorance, the aggregates, elements, and sense bases of embodied beings are pure by nature; they are pure by the nature of self-awareness." This means that having realized luminosity through both gradual and simultaneous means, the aggregates, elements, and sense bases appear as the nature and the identity of awareness; being free from subject and object, they are pure. Otherwise, as it is said: "Elsewhere, they will not be purified or liberated."
"Because objects are completely pure, self-awareness is supreme bliss." This means that all objects are sealed by the appearance of self-aware luminosity. "Whatever appears to the yogi, whether as objects such as form or otherwise," refers to the appearance of the environment as the vessel and the inhabitants as the essence; the entire vessel and essence are established as the nature of great bliss.
If one asks, "What is the purpose of meditating in that way?" it is said: "Because everything is utterly pure, its nature is the pure Buddha." If one knows the spontaneously present nature, the thorough knowledge of saṃsāra is itself nirvāṇa. As it is said: "The yogi who abides in the mind does not point to nirvāṇa."
Having thus taught the method along with its result, the question is now asked regarding the number of purities. The reply is: "Form and so forth." If one asks, "For what reason?" the logical justification is requested, and the reply is: "Because they are adventitious in nature."
If one asks, "How is grasping?" although there is no duality in the aspect of luminosity, name, form, and so forth appear as the objects and subjects of the six collections. Even though that very [nature] is experienced, it is said: "Since these objects of reliance are pure, one should rely on them having rendered them poisonless." This means that once the imputed grasping at duality and the dependent appearance of duality have subsided, the aspect of non-dual luminosity is established.
If one asks, "What does such an establishment become?" it is said: "Form is the Buddha Vairocana." Thus, the five aggregates are the nature of the Buddhas, the sense faculties are the nature of the Bodhisattvas, the elements are the nature of the goddesses, and the entire environment and its inhabitants, having undergone transformation, become the aspect of primordial wisdom (jñāna).
If one asks, "How and in what way is this known?" it is said: "The bodies of embodied beings, such as the aggregates, are the very essence of these deities."
Thus it is said: if the meaning of the fourth empowerment is realized, everything is of the nature of great bliss (mahāsukha). If one asks by what means this is so, it is said: "From the nature of pleasure and suffering." Pleasure is the nature of cessation. Suffering is the truth of suffering (duḥkhasatya). "Arising from karma, afflictions, and so forth" means that karma consists of formations (saṃskāra) and craving (tṛṣṇā). Afflictions consist of ignorance (avidyā), craving, and grasping (upādāna). Birth consists of consciousness (vijñāna), name and form (nāmarūpa), the six sense bases (ṣaḍāyatana), contact (sparśa), feeling (vedanā), birth, and aging and death (jarāmaraṇa). The root of these is the clinging to things that produce them. Their cessation is the non-conceptual bliss of the cessation of the eighty innate natures, and the bliss of the path, which is the wisdom of the emptiness of bliss. In that way, based on the two—causes, which are the origin (samudaya) and the path—the results, which are suffering and cessation, arise. As it is said: "Based on arising and perishing, there are existence and nirvāṇa." This concludes the commentary on the second chapter of the fifth investigation.
Having thus explained the chapter on purity, the conduct will now be explained. "For the sake of benefiting the sons of the Buddhas who abide in awakening" indicates the purpose. "That very Vajra-holder who is bodiless" is stated; having transformed the body of ordinary conceptualization, one realizes the body of clear light (prabhāsvara), and thus is "that very Vajra-holder." "The supreme perfection of wisdom (prajñāpāramitā)"—
The phrase "thus called" refers to the realization of emptiness, the nature of insight, exactly as it is. "Arising from all phenomena" refers to the realization that all moving things and all phenomena are like an illusion; this is the method. That which arises from such method and insight is the conduct. If one asks what its defining characteristic is, it is stated: "That very conduct is unsurpassed, free from conceptual constructions." This means that from the realization of the main practice as being like an illusion and empty, the subsequent characteristic of being free from conceptual construction is the conduct. By enjoying the five sensory qualities for the sake of sentient beings, just as a lotus born from the mud is not stained by the defects of the mud, one is not stained by the faults of saṃsāra; therefore, it is the unsurpassed conduct.
Then, regarding the phrase "it shall be explained," this is a brief thematic summary stating that immediately after the assembled retinue has made offerings, praises, and requests, [the Buddha] will explain it, having placed the conduct in his heart. Having thus explained the brief summary, the detailed explanation is as follows: "The swirling waves of old age and death." This refers to the terrifying ocean of the turbulent waves of birth, aging, sickness, and death; the conduct of the generation and completion stages is that which liberates all sentient beings from this. If one asks what that is like, it is stated: "The boat for beings, free from danger." Just as merchants are ferried across a river, it is a "boat" because one is liberated by the conduct. If one asks what kind of result is achieved upon reaching dry land, it is stated: "The supreme that swiftly brings about accomplishment."
The three accomplishments—mundane, common, and supreme—cause one to reach dry land. Having thus taught the positive concomitance, the teaching on the negative concomitance is as follows: "The abode of all delightful qualities" refers to the cause for the perfection of the welfare of others; and "the mind arising from the jewel" refers to the continuum of the cause for the perfection of one's own welfare. If this were absent, the result—the Vajra-Holder’s bliss of accomplishment, which possesses the sublime qualities arising from the stainless cause of the perfection of the welfare of both self and others—would not arise. Therefore, it is stated that the purpose is: "Yogins who desire liberation should practice this supreme method that bestows the supreme fruit of incomparable conduct."
Having thus taught the conduct by way of positive and negative concomitance, the teaching on the result is as follows: "The enemy of the asuras, Śakra," and so forth. The "enemy of the asuras" is Kārttikeya. "Śakra" is Indra. The "enemy of the triple city" is Maheśvara. By the phrase "Brahmā and the rest," Viṣṇu and others are included. That they worship the lotus feet of the Sugata means that he possesses the supreme state of the five wisdoms. If one asks by what means that result is attained, it is stated: "This conduct that remedies negativity will swiftly attain it."
Having thus taught the purpose and the result, the commitment to explain is now shown: "Of the glorious Vajrasattva..."
"The yogi meditates upon the
Inconceivable state;
This is explained as the conduct of the avadhūtī."
Thus it is said. The "inconceivable state" is the level of the pure buddhas and bodhisattvas, free from conceptualization, which is the state of mundane wisdom. When stability is attained in meditating upon the generation stage and the completion stage within that state, and the signs have arisen, one performs the "dance" of the result—the buddhas and bodhisattvas—and this is the conduct of the avadhūtī. Regarding the term "avadhūtī," the "faults" are the latent tendencies of the three realms. The syllable "a" indicates negation; thus, it is the conduct free from the faults of the three realms. "Explained" means that it was spoken after being held in the heart.
Having thus shown the commitment, the conduct of the vase empowerment of the generation stage—the conduct of the solitary hero and the regent—is now to be explained:
"Having completely abandoned all conceptualization,
One should practice the most secret samaya."
This means that once the signs of seeing, touching, and hearing have been attained in the generation stage, and one knows that [the deity] is inseparable from the nirmāṇakāya, one abandons all conceptualizations of subject and object. Whether as a solitary hero or as a regent through the maṇḍala circle, this conduct is a most secret samaya for worldly beings, yet it should be manifested at the time when the signs are attained.
If one asks, "How should it be undertaken?" it is said:
"Having undertaken it in that way, the yogi
Acts in the manner of a result that accords with its cause."
Thus it is said.
First, from the beginning, whichever deity the flower falls upon is the one to be practiced. The "concordant cause" refers to the yogi’s conduct, which resembles the manner of the Buddha’s fruition; thus, it is a drama of cause and effect. Then, regarding the phrase "the cause is the play of a child": not thinking of the five sensory qualities is to be free from conceptualization. If one asks by what means, it is said: "Having condensed and meditated, one should become attached." "Condensed" refers to the environment and its inhabitants. "Having meditated" means being certain of being free from a mind that delights in the five sensory qualities.
What is the purpose? In the state of an ordinary being, one is motivated by conceptualization and afflictions, resulting in non-virtue; or, motivated by a virtuous mind, one performs meritorious actions. These two are the meritorious and non-meritorious actions that establish the higher realms and the lower states, respectively. However, for a yogi who has attained stability in the generation stage, even while enjoying the five sensory qualities, because there is no conceptualization of them, it is the immovable action of the concentration vow.
Regarding the conduct after attaining the completion stage: because it is sealed by the emptiness of great bliss, it is the untainted vow of the accumulation of wisdom. Since it is pure and indistinguishable from the actual state of mundane wisdom, it is called "conduct of equal taste." If one asks what the conduct of the solitary hero of the generation stage is like: "Because of taming various types of beings, one should meditate in the form of a youth."
This means that "the youth" is Mañjughoṣa, and by extension, one should meditate on Vajrapāṇi, Avalokiteśvara, and so forth, according to the inclinations of those to be trained. If one asks, "At what time?" it is said: "By means of various modes of conduct." This refers to abiding in the form of the deity during the four types of daily activities. "Various unsurpassed accomplishments are achieved" refers to the result.
"All beings are the Blessed Vajra-holders" means that one should have the conviction that the environment of the world of beings is a celestial mansion, and the six classes of beings are the nature of the deity. This is called "the peerless Samantabhadra." Because he manifests in whatever form is required to train the six classes of beings and all philosophical tenets according to their inclinations, he is Samantabhadra. The meaning is that through this, accomplishments will not fail to be achieved.
Having thus shown the practice of the solitary hero, the conduct of the Regent is shown by the words: "The glorious master, the Vajra-holder," and so forth. Having prostrated at the feet of the Vajra Master, one who has completed the tasks and attained the signs should rely upon the secret conduct, which is the conviction that everything is the nature of the four joys.
"Turning away from all doubts, one should then act according to one's own desire." Here, "all doubts" refers to the manifest attachment to the five sensory qualities. "Turning away" refers to the subject-object duality.
Having become free from the conceptualizations of the mind, one should engage in the five qualities of desire—joy, supreme joy, and coemergent joy—exactly as one wishes, with a mind free of conceptualization, acting in the manner of a reflection and so forth. Who is this? It is said: "One who knows the reality of things as they are, possessing the intention to deliver beings." This means that having realized that all things are like an illusion, one generates great compassion for beings and, with a mind endowed with the suchness of emptiness regarding forms and so forth, wanders everywhere like a lion; the meaning is that one is without fear of conceptualization.
"Having stabilized one's own mind, one dwells without a place" means that, having become stable through freedom from the conceptualizations of subject and object, one is called "dwelling without a place" because there is no attachment to the five objects. "One should engage with the correct view" means that one should engage with all things as being like reflections and echoes.
Having thus shown the conduct of the solitary hero and the regent of the generation stage, the conduct of the perfection stage of the completion stage will now be explained. "The characteristics of the aggregates, elements, and so forth" means that all things, which are the nature of the aggregates, elements, and sense bases of the three realms, should be known to be like dreams and illusions. "Liberated from all obscurations" means...
Regarding the phrase "in the manner of being free from the eighty innate conceptions," it means that, like the bodhisattva Dharmodgata, one should live possessing mastery by enjoying the five sensory qualities with a mind free from attachment. Thus it is said: "One should live possessing mastery."
Regarding the phrase "likewise, the eight worldly dharmas," it means that because one has distanced oneself from gain and loss, fame and insignificance, praise and blame, and pleasure and suffering, this is the perfection of non-conceptuality. Therefore, it is stated:
"By always becoming non-conceptual,
And by practicing the six perfections
With the certainty of non-duality,
The accomplishment of Buddhahood will surely be attained."
This means that, being free from the conceptualization of subject and object, one possesses the six perfections—the nature of which is the gathering of virtuous dharmas—as well as the four immeasurables and the four means of attraction as the methods for benefiting sentient beings. Although one is powerful in acting for the sake of sentient beings, one should not conceptualize the entities of sentient beings, thinking, "This is the one to be tamed" or "This is the means of taming."
Having thus explained the conduct of the six perfections, the conduct of total victory over all directions is now to be explained:
"With a mind focused on awakening,
One should undertake the conduct of total victory over all directions."
This means that, focusing on the profound and vast awakening, and possessing the nature of both method and wisdom, one attains the wisdom of the empowerment of insight exactly as it is. By sustaining the continuity of the direct object and familiarizing oneself with that very reality, it is stated: "And by familiarizing oneself with that."
In that way, if one turns one’s back on all doubts, one will achieve accomplishment in this very life. Regarding the phrase, "Completely liberated from all conceptualization," this refers to sealing the apprehended object with Vairocana and sealing the apprehending subject with Akṣobhya; thus, the mind is liberated from all conceptualization.
Regarding the phrase, "Through the particular dispositions of sentient beings," this means that by means of the path of passion, the path of liberation, and the stage of abiding in one's own deity, one enjoys the entire environment and its inhabitants through applications such as illusions, mirages, and the moon in water.
Regarding the phrase, "Because it arises from the dharmadhātu, one wanders alone without a companion," this means that one wanders alone without a companion because one apprehends forms and so forth that are imputed by conceptualization through the five sensory qualities, apprehends forms and so forth that are dependent by means of non-conceptuality, and apprehends the forms and so forth of the dharmatā with a non-dual mind.
Regarding the phrase, "With a mind free of doubt," this means that one should enjoy things as one desires with a mind free from the doubts of attachment, aversion, and delusion. If one asks why there is no doubt, it is because:
"In these three realms without exception,
Everything is the object of its enjoyment."
This means that for all bodies and objects without exception, the object of that non-conceptual enjoyment is as stated in the Explanatory Tantra of the Guhyasamāja: "The nature of the five wisdoms is form, the very essence of the five elements." Therefore, for the sake of benefiting the practitioner:
"Vajrasattva is emanated," it is said. "By one who is constantly endowed with meditation" means that, having obtained the empowerment of the wisdom of insight and realized that the perceived object lacks inherent existence, one realizes the dharmatā of the tangible; at that time, one comes to know the concise and extensive aspects of all dharmas. At that moment, if one does not even bow to the tathāgatas who have generated the wisdom of the eleventh bhūmi, what need is there to mention cast images and the like?
"All these entities are the nature of the bodhicitta," it is said. Because they are the nature of all entities, that very ābhāsvara (clear light) appears as the deity, appears as the vajra-holder, appears as the maṇḍala, appears as the mudrā, appears as the gathering, and appears as the caitya and so forth. Whatever else is taught therein, all of it was spoken by the Blessed One, the vajra-holder of great bliss, for the sake of the inclinations of sentient beings. One should understand those spoken meanings in terms of the definitive meaning and the provisional meaning. Just as one who seeks the ultimate amṛta (nectar) takes the essence of non-conceptual bliss and discards the words of conceptualization regarding subject and object, so too, "having found the amṛta of the dharma" means that having realized bliss and emptiness, one should abandon the husks of conceptualization regarding subject and object.
"Having completely abandoned the locus of conceptualization, the wise one dwells for a while in non-conceptuality." This concludes the meaning previously explained.
The Mind-Vajra is the Blessed One Vajradhara. Through what he has spoken, accomplishment will be attained without doubt, because one meditates on the direct experience of calm abiding and special insight.
"Through conceptualization one goes to hell, and wanders in the ocean of the six realms"—this refers to the defects of conceptualization. "If one is liberated from conceptualization, one goes to the stainless, peaceful state"—this refers to the benefits of being free from conceptualization. "Stainless" refers to the perfection of abandonment. "Peaceful" refers to the perfection of wisdom. "State" refers to the level of the three bodies (kāyas).
Regarding the reason for possessing defects and qualities, it is said: "Therefore, cut the web of conceptualization." "Abide in whatever samaya is relied upon by the Buddhas and constantly relied upon by you"—this is the instruction that just as the Buddhas of the three times relied upon the conduct of non-conceptual bliss, the yogi who follows them should also constantly rely upon it and abide in that samaya.
The instruction given to the supreme yogi is expressed as: "By knowing the mantra, [one attains] accomplishment." "Knowing the mantra" means that having obtained the empowerment of the wisdom of insight, one should not be attached to supreme accomplishment in the manner of the Buddhas and Bodhisattvas. One should apply the method of generating the meditator, the result of accomplishment, and the means of attainment to all instances of the way the generation and completion stages are applied. One should look [at these] in every respect.
Having thus taught the conduct of total victory over the side of having obtained the empowerment of the wisdom of insight (prajñājñānābhiṣeka), now the conduct of the utterly unelaborated (atyantāniṣprapañca) is to be explained through the attainment of the fourth empowerment. First, regarding the conduct of the equal taste of food, it is taught from the passage: "Dogs, donkeys, camels, elephants, and so forth, / Always drink blood and display meat," up to: "One should perceive them in the form of meat." The meaning of these subsidiary points is easy to understand.
Now, the equal taste that is free from the two extremes is shown: "Whatever is not to be eaten by other beings," refers to the five nectars (pañcāmṛta) and the five meats, which are reviled by worldly people. "To be eaten by the master of accomplishment" means that conventionally, in terms of their own characteristics, they are equal in being dependently originated; and ultimately, because they are free from being eaten or not eaten, one does not conceptualize them in terms of the two extremes. Furthermore, regarding those such as mothers and sisters who are of the same family and are not to be approached, and those such as the kṣatriya and vaiśya castes who are to be approached—the yogi knows them to be of equal taste. Regarding what is not to be done (non-virtue) and what is to be done (virtue), what is attractive and what is unattractive, what is to be drunk (alcohol) and what is not to be drunk (vajra-water and so forth)—the mantra practitioner should not conceptualize them in terms of the two extremes of acceptance or rejection. Because they are sealed by non-conceptual bliss, one should satisfy the body, speech, and mind through the nature of that which appears.
Now, the conduct of equal taste is shown: "Just as the mind does not become distracted..."
"Thus, one should drink the liquor" means that when physical and mental bliss arises from the five sensory qualities, one should seal it with a mind free of attachment by dedicating it to sentient beings with the seal of the Great Vajra; seal it with the equipment of merit by making offerings to the Three Jewels with faith and clarity; and seal it with the experience of emptiness, thereby accomplishing the equipment of wisdom. In this way, one should drink the liquor after it has been sealed with these three seals.
"Outcastes" refers to those such as the caṇḍālas. "Greatly arrogant" refers to kings and others who have attained power. "Noble family" refers to brahmins and the like. "Low caste" refers to the commoners. "The sick" is an illustration of those who are suffering. "Even if one sees others" means that even if one sees ordinary beings of the six classes of existence, one should view them all as the form of one's own deity's maṇḍala or as the nature of the five families of Victorious Ones.
Now, the text shows the equality of the remedy and the object to be abandoned: "One should not read the scriptures" means that one should not read scriptures with a contrived mind of contaminated virtue, nor should one perform maṇḍala offerings and the like, nor prostrate to contrived cast-metal images and so forth. However, if one knows that everything is the appearance of the luminosity of great bliss, then even if one reads scriptures, performs maṇḍala offerings, recites mantras, and so on, no fault will arise. As it is said in the Paramārthasevā: "The yogi of reality and the one with a contrived mind—by the distinction of the yoginī..."
"It becomes the accumulation of merit and wisdom," so it is said. If one asks, "Does that one possessing the mind of clear light (ābhāsvara) even permit the ten non-virtues?" it is stated: "One should speak even lies; one should consort with the fortunate women of others; one should not show love to the wicked; and one should kill the Buddhas." This is mentioned because, when the clinging to duality has subsided and the appearance of duality has been separated from, one pierces the core of non-dual clear light. At that time, even if one engages in the ten non-virtues, they become untainted vows (anāsrava-saṃvara). As it is explained: "Just as water poured into water, just as butter mixed with butter, when one's own wisdom is clearly seen by itself, there is no sin."
When the untainted vow of clear light is attained, if one asks, "To whom should one make offerings?" it is stated: "The one called the All-Mind of Wisdom is the ācārya of all Victorious Ones; one should make offerings to him." This is mentioned because the one called the All-Mind of Wisdom is the ācārya who, having pierced the core of the mind, knows the concise and extensive summaries of all phenomena (dharma). If one asks, "Why make offerings to the ācārya?" it is stated: "Because he bestows various accomplishments (siddhi), the wise should always make offerings to him."
Having thus explained the conduct of equanimity free from conceptual elaboration, the benefits are now to be shown: "Because the merit of the Buddhas and Bodhisattvas of the ten directions is surpassed by the merit of a single pore of the ācārya, therefore, those who make offerings to the ācārya are beheld by the Buddhas and Bodhisattvas." This is mentioned because the mind's self-knowing clear light is—
That which causes disciples to realize the welfare of others through the direct perception of meditative absorption is blessed by the buddhas and bodhisattvas and reveals the meaning of the dharmakāya; therefore, because even a single pore of his body is supreme, one should make offerings to the ācārya. If one asks, "If [the ultimate] is utterly free from conceptual elaboration, why should one make offerings to the ācārya?" it is said: "Because he bestows the accomplishment of the desired buddhahood." For that reason, one should not disparage the ācārya, nor should one disparage one's vajra siblings. One should respectfully accept the ācārya’s instructions and, without regard for father, mother, ancestors, or anyone else, cast them aside like grass and strive to achieve the sovereignty of the supreme accomplishment. This is the commentary on the third chapter of the fifth examination.
Having thus briefly explained the four types of conduct of the generation stage and the completion stage, the detailed explanation is now presented: "Then, that which is to be correctly explained..." The word "then" refers to the immediate sequence, following the assembly’s prostrations, offerings, and praises. "To be correctly explained" means that the conduct of the supreme yogin, in which the essence and the subsequent state are of equal taste, shall be explained. If one asks, "At what time should that conduct be performed?" it is said: "The yogin who has reached the far shore of conduct, by whom the vajra [state] is long endured." This means that having attained the signs of the generation and completion stages during the main practice is to have reached the far shore of conduct.
Its characteristics are the five signs of the generation stage, such as smoke and mirages, and the eight signs of the completion stage, such as the lamp and fireflies, which are realized through one's own experience. Furthermore, when other bodhisattvas realize [this] through the transformations of body and speech, it is as stated in the Distant and Near Tantras: "Even if it is the continuum of another, through signs such as their rising [from sleep] and their healthy complexion, there is no doubt that they are known to be Vajra Yogins."
Having thus presented the brief summary, the detailed explanation is as follows: "The yogi should consume as much food and drink as there is of the bali offerings for the ḍākinīs and so forth." Here, "ḍākinīs" refers to the class of deities. "And so forth" includes gandharvas, yakṣas, rākṣasas, asuras, and others. The yogi, who realizes the equality of self and others, should consume these bali offerings and worship.
Regarding the phrase "one should be smeared with the ashes of a corpse": because the disciples to be tamed are fierce and terrifying, one should use the ashes of a corpse, clothing, clay bowls, and so forth, and wander in secret at night. If one asks why they are not tamed by the conduct of reversal, it is because this is the path of providing relief in accordance [with their nature].
If one asks in what place [this is done], it is stated: "On mountains, at crossroads," and so forth, which is easy to understand. If one asks at what time, it is stated: "At night, in the house of a mātṛ," and so forth.
Regarding the statement, "The yogi who wishes to engage in the conduct in those places," the phrase "at the time when one has attained a slight degree of warmth" is mentioned to exclude those who do not wish to engage in the conduct. This is because those who possess the power of excellent non-conceptual signs and those with a stable mind that is devoted to the luminosity of the mind do not wish to engage in the conduct even if they have attained warmth, as their distraction is minimal.
However, for those who possess the power of aspiration and must accumulate merit, and specifically for those who must focus on the welfare of beings, they should engage in the conduct after attaining warmth in order to equalize the essence of the actual practice and its aftermath, and to suppress the distraction of signs during the post-meditative state.
If one asks, "In what manner should this be done?" it is said: "If you yourself wish to achieve accomplishment, you should once again engage in the conduct of a child." This is the explanation of the brief teaching that "one should roam with the play of a child."
"With a mind free of grasping, one should wear old, dyed, artificial rags" is the explanation of the brief teaching that "one should wear [them] and be attached [to them]."
"In order to care for sentient beings, the wise one should roam; having become Mañjuvajra, one should meditate in the form of a youth" is the detailed explanation of the brief teaching that "one should meditate in the form of a youth in order to discipline various types of people."
Having thus shown the conduct of the solitary hero, if one asks, "How should the conduct of the regent be performed?" it is said: "One should examine the maṇḍala; from the pores of the skin..."
"Should be emanated into the ten directions" means that, in accordance with the inclinations of beings, through conduct equal to that of Samantabhadra, one should emanate the maṇḍala-cakra into the ten directions from the hūṃ at the heart via the pores of the skin, like a maṇḍala-cakra with its retinue. Having thus taught the conduct of the avadhūti in the generation stage, now, for the conduct of the perfections to be practiced by one who has obtained the secret empowerment, it is said: "In a mountain ravine or on a peak, the site should be made perfectly level." This means that gain and loss, fame and insignificance, praise and blame, and pleasure and suffering should be made perfectly equal. Furthermore, following the Buddhasamāyoga, it is stated: "If the practitioner meditates on the actual [deity] at the delightful edge of a lotus grove, accomplishments will be swiftly attained." Here, the "lotus grove" refers to [consorts] aged twelve, sixteen, twenty, or twenty-four. The "delightful pond" refers to the mantra-born [consorts], such as mothers and sisters, who have been purified by the four branches of approach and accomplishment. "The practitioner meditates on the actual" means that by meditating on the absorption of the four joys, one overcomes the eight worldly concerns; whatever is obtained, one should "eat," as it is said. Having abandoned conceptualizations of good and bad, one should eat with a mind free of conceptualization regarding flavors and offer the substances as bali offerings. "Various [substances] such as guñjā..." [and so forth].
Regarding the phrase "and so forth," one should use whatever garlands of olmasé and the like are available, and one should not desire precious jewel garlands and such if they are not found. Regarding the phrase "one should wear what arises from the limbs of living beings," one should wear whatever is available, such as the skins of elephants and tigers, and one should not seek out large cotton cloths or kāśika garments if they are not found.
If one asks, "What is the purpose of making gain and non-gain equal in taste?" it is said: "To those who seek happiness, one should grant happiness." This means that for the yogi who possesses the unwavering karma of the concentration vow and who experiences non-conceptual bliss, one should grant the equal taste of the methods for physical and mental happiness.
If one asks, "Is there a distinction in the sound of renown?" it is said: "In some cases, even saṃskṛta is reversed and prakṛta is spoken." This means that renown and non-renown are equal in taste.
Regarding the phrase: "By the application of the madman’s conduct, one should eat whatever is edible and inedible," just as a madman whose senses are impaired by disease has entered a state beyond individual conceptualization, so too yogis—by the power of having placed the vital breath (prāṇa) into the avadhūtī and having ceased conceptualization through the power of individual analysis—act in accordance with the conduct of a madman. They should make equal in taste the edible and the inedible, such as the five nectars (amṛta) and the like which are disparaged, and fish, meat, and warm dough which are praised, as well as pleasure and suffering.
Having thus explained the conduct of the perfections (pāramitā),
Now, regarding the explanation of the conduct of total victory over all directions for one who has obtained the empowerment of the wisdom of insight (prajñājñānābhiṣeka), it is stated: "Established in the domain of others." The "domain of others" refers to villages, monasteries, and so forth. Following the Cakrasaṃvara-mūlatantra, from the passage "In mountain clefts and thickets" up to "In the primordially established charnel grounds," the wise yogi, with the intention of abandoning all fears in the abodes of Cakrasaṃvara, meditates on the meaning of the wisdom of insight. When the practitioner has attained "heat" (ūṣman), they should then undertake the conduct of total victory over all directions.
Why is it called "total victory over all directions"? It is said: "Completely liberated from all obscurations, fulfilling all intentions." This demonstrates the abandonment [of faults] and the greatness [of the state]. Regarding "victory over all directions," it is said: "The entities abiding in the ten directions, completely abandoning subject and object." Because one realizes bliss without conceptualization and is thus free from subject and object during the four modes of conduct, it is called "victory over all directions."
Having thus explained the etymology, now, with respect to the path of passion, it is stated: "In that way, for the time being, the yogi, having made the indestructible firm." This means that having inserted the indestructible life-force into the avadhūtī and having analyzed it within the absorption of bliss and emptiness (śūnyatā-samādhi), one should take hold of a "goddess of knowledge" (vidyā-devī) who is "extremely beautiful and full of desire." This refers to the goddesses of virtue and power. [She is] the goddess who delights in joy and delights in play.
This refers to the coemergent (sahaja). "Adorned with jewel ornaments and the like, together with the daughters of the knowledge-holders (vidyādhara)" refers to those born from the mantras purified through the stages of approach and accomplishment. "Or else gods and yakṣas" means that gods and gandharvas are sky-goers (khecarī), while yakṣas and rākṣasas are earth-goers (bhūcarī). "The asuras dwelling beneath the earth and the daughters of the nāgas" refers to those who move in the subterranean realm; thus, one should understand these to be those born in the twenty-four sacred sites. "From among those, the yogin should take whichever goddess of the desired family" means that one should accomplish whichever one is desired among the coemergent, mantra-born, or field-born. "Having summoned and gathered them through the application of the hook and the noose" means that the application of reversing the winds upward is the hook, and drawing in the winds of the right and left is the noose. "Having summoned" means that by reversing the bodhicitta, one effortlessly bestows whatever is required—whether the common or supreme accomplishments—and attains the bliss of meditative concentration (dhyāna) that is liberated from aging and sickness, and is liberated from the conceptualizations of the three realms.
Having thus explained the conduct that is victorious over the side of the path of passion, now the explanation of that which is victorious over the side of the path of liberation is stated: "Having given away the body as a gift, one should thereafter begin the conduct." This means that one should generate a mind free from attachment to the body.
As signs of non-attachment, one attains the five signs of calm abiding, such as smoke and mirages, and the eight signs of insight, such as the lamp-like [light]. Following that, one should undertake the conduct. Regarding the statement, "Because the fortunate and the unfortunate are distinguished, one should not abandon [it]," this means that although one should not show the pith instructions for meditating on the completion stage to those who are unfortunate and have not received empowerment, for those who are fortunate and have attained the wisdom-gnosis empowerment, one must show the meaning of one's own experience regarding meditation on the completion stage; therefore, it says "one should not abandon it." This is the sense that such conduct also becomes for the benefit of others.
Regarding the statement, "Whatever is obtained through food and feasts should be eaten," this means one should eat without conceptualization, having triumphed over the side of conceptualizing what to accept and what to reject. Regarding the statement, "One should not be excessively attached to this through conceptualizations of the desirable and the undesirable," this is the sense of engaging with the five sensory qualities without acceptance or rejection.
Regarding the statement, "One should be liberated through the trainings, rituals, and purity of shame," "trainings" refers to the vows of training of the Hearers and Bodhisattvas. Once one has attained the wisdom-gnosis empowerment of oneself and directly realizes bliss and emptiness, one should be liberated from the trainings of the Hearers and the provisional meaning of the Bodhisattva trainings, which are the remedies for beginners. "Rituals" refers to the meditation on the fabricated yoga of the generation stage.
When the meaning of bliss and emptiness is realized, one must be liberated from the artificial. As it is said: "Having found the elephant, would one then search for its tracks?" and: "For example, some who seek the far shore, having relied upon a raft to reach their goal, discard it once they have crossed. The external artificial is just like that." Regarding the phrase "from shame and so forth," although one might feel shame if one were to abandon the worldly praises of bathing, cleanliness, and the like, when one realizes the emptiness of one's own bliss, one must be liberated from the eight worldly concerns.
Regarding the phrase "having gone to the nature of existence," this means that by realizing emptiness through insight, one does not abide in cyclic existence (saṃsāra). "One should move through the application of great compassion" means that by thinking of others with compassion as if they were an only child, one does not abide in nirvāṇa. "Moving" refers to abiding in the four modes of conduct.
Having explained the "victory over the directions," now the explanation of the conduct of the union of the utterly unelaborate, attained through the fourth empowerment, is as follows: "Abandon fire offerings, sacrifices, asceticism, mantras, and meditative concentration." This means that, having been sealed by great bliss and knowing the illusory and the empty to be of one taste, one should abandon the fire offerings of contaminated virtue—which are the antidotes to non-virtue—along with the conceptualizations that motivate them. One should also abandon the sacrifices of generating the five external objects and the five internal nectars as goddesses, the asceticism of abiding by the three vows, the mantras of the four activities, and the solitary hero.
The concentration of meditating on the maṇḍala-cakra is artificial and should be completely abandoned. Regarding the statement, "One liberated from the samaya vows should practice with the supreme yoga": the samayas and vows are motivated by conceptualization and belong to the merit-producing actions of the generation stage. However, for one possessing the supreme yoga, having obtained the four empowerments, the absorption that realizes the emptiness of bliss is the untainted vow; thus, the meaning is that one should practice liberated from the tainted vows.
Regarding the statement, "Even if the grahas of the gods, such as Śakra, should certainly remain before one": at the time of piercing the core of the fourth empowerment, one realizes that everything does not transcend the nature of great bliss. Since grahas and the like are merely adventitious appearances of conceptualization, one should roam with the fearless manner of a lion.
Regarding the statement, "For the sake of benefiting all sentient beings": this is the purpose of the conduct. Regarding the statement, "The practitioner should always have compassion and delight in the drink of yoga": compassion is an experience free from conceptualization. That which is sealed by emptiness is the "drink" of the yogi. Since that very state is the luminosity of great bliss, one should delight in it.
As for "other drinks," these are beautiful forms, pleasant sounds, fragrant scents, sweet tastes, and delightful tactile sensations. To be attached to such drinks is "intoxication." The word "not" is a term of negation, meaning that one should not be attached. Having first explained the union, [the text continues:]
Regarding the explanation of the union of the generation and completion stages: "Then, for the sake of benefiting all sentient beings, the glorious Regent [said]" refers to the purpose of the conduct of union. "I shall explain the conduct of ascetic observances by which one reaches the ultimate accomplishment" refers to the main practice: by meditating on the conduct of equal taste in accordance with the aspect of the luminosity of the perfected self-enjoyment, one reaches the ultimate accomplishment; therefore, that conduct shall be explained.
"Hold the earrings on the two ears" means to hold the discerning wisdom of Amitābha. "Wearing the wheel on the crown" is the aspect of Akṣobhya’s dharmadhātu. "Bracelets on the two arms" is the aspect of Vairocana’s mirror-like wisdom. "The belt at the waist" is the aspect of glorious Heruka. "Anklets on the feet" is the aspect of Amoghasiddhi’s all-accomplishing wisdom. "Armlets on the base of the arms and a necklace on the throat" is the aspect of Ratnasambhava’s wisdom of equality.
Meditating on the six mudrās as objects of conceptual thought is the imputed nature of the generation stage. When the signs are attained like the water-totality [perception], the appearance of the six mudrās is the dependent nature. When the fourth empowerment pierces through the core, the granting of the six mudrās in the aspect of luminosity is the thoroughly established nature of dharmatā. Because the aspect and the experience are in union like the light of a lamp, it is the non-dual conduct.
Having thus explained the coalescence of the Regent, the explanation of the Solitary Hero is as follows: "Having donned a tiger skin, one should consume the five nectars." This means that, in order to subdue the fierce and terrifying through the power of the inclinations of sentient beings, one wears the skins of a tiger and an elephant and consumes the five nectars.
"A person, through profound meditative equipoise, abides in the yoga of glorious Heruka." This refers to being in accordance with the nine dramatic expressions of the wrathful body. If one asks, "If there is no motivation of hatred, why does he appear in a wrathful form?" there are three reasons for appearing in a wrathful body: first, when ordinary beings possess conceptual thought, they appear as wrathful deities motivated by hatred; second, in the conduct of a bodhisattva, they appear as wrathful deities to subdue and benefit others, motivated by contaminated virtue; and third, although Buddhas and bodhisattvas are uncontaminated, they appear as wrathful deities through the power of great compassion.
A yogi who has attained the fourth empowerment has realized uncontaminated bliss by piercing the core of emptiness; nevertheless, motivated by compassion, they abide in the yoga of glorious Heruka. In that way, the ten non-virtues should also be understood as threefold: the ten non-virtues of ordinary beings motivated by afflictions; the ten non-virtues of the bodhisattva vow motivated by contaminated virtue and compassion; and [the ten non-virtues of the Buddha and bodhisattva motivated by uncontaminated compassion].
Although Buddhas and Bodhisattvas have abandoned the defilements of grasping at a self and what belongs to a self, they appear to perform non-virtuous rites of sorcery for the sake of other sentient beings. The first [of these] is to be abandoned by the three vehicles; the middle is the virtuous motivation that constitutes the equipment of merit; and the last is the equipment of wisdom for the benefit of others. Furthermore, regarding the conduct of Mantra, non-celibacy is permitted for a householder Bodhisattva in order to confer the empowerment of the wisdom of insight, whereas killing is never permitted.
Once that [empowerment] is attained and the untainted vow has arisen, even acts such as killing are permitted for the sake of others. Regarding the self-consecration, Jñānapāda states that among the ten non-virtues, malice, ill will, and wrong view are natural misdeeds, while the seven of body and speech are proscribed misdeeds because they are motivated by any of the three—virtue, non-virtue, or the neutral. He says that during the conduct of Mantra, when motivated by untainted virtue, even those seven may be performed. Thus, for a yogi who has attained the fourth empowerment, the activities of sorcery become untainted vows. As it is said: "By relying on the natural path, even if one performs everything, one is liberated." Furthermore: "With a beautiful face and long, wide eyes, having been consecrated by oneself, and endowed with compassion—take hold of this Vajra daughter."
"If one practices the ascetic observances, one becomes a Buddha." This means that in order to increase the absorption of bliss, one should seek a beautiful woman with long eyes as a collection of causes for calm abiding (śamatha); in order to abide by the three vows, one should receive initiation from oneself; in order to avoid grasping at a self, one should possess compassion; and in order to equalize the families, one should take a girl of the śūdra class who is like a vajra. "If one practices the ascetic observances" means that having taken that purifying goddess, one should seal the generation of the absorption of bliss with emptiness (śūnyatā).
"If the vajra family is not found," means if a woman of the śaṅkhinī, padminī, or hariṇī types is not found. "One should act according to the family of one's own chosen deity" means:
"One should desire a twice-born woman corresponding to the five families.
Born from the Ratnarāja family, she is the vaiśya.
The kṣatriya is the Amitavajra.
Born from the śūdra is the karmakula.
The caṇḍāla belongs to the Vairocana family."
One should meditate on these in sequence. Alternatively, "or even if another family is found," means that even an ordinary woman of base conduct should be taken. As it says in the Guhyasamāja:
"One should also rely on a base woman or an animal." Here, the word for "animal" (tiryañc) refers to the riverbank (tīra), and jaka refers to crossing from the riverbank. Thus, because she crosses the river of saṃsāra, the woman of base conduct is called an "animal." As it is said: "Because she crosses the river of saṃsāra..."
"It is explained as 'animal,'" as it is taught in the Guhyasārottama. "By arranging the seed of awakening, one should hold it after having purified it well." This means that after arranging the deities within the body, one purifies them through the four branches of approach and accomplishment. Just as it is with the sense of touch, the application of this principle to sound and the other objects is shown by: "When the secret song is sung, then the one possessing the vajra is supreme." This teaches that one should act just as with the sense of touch. "If one dances for the sake of liberation, then there is the dance of the vajra feet." This means that if other physical touches, such as holding hands and so forth, are sealed with the uncontaminated, they become causes for liberation. "The yogi should always perform that which generates supreme joy." This means that one should always generate non-conceptual bliss regarding the qualities of desire and seal it with emptiness.
Having thus explained the conduct of the solitary hero, the extensive explanation of the conduct common to the families is stated: "One summons with the form of the Akṣobhya wheel," and so forth. This refers to the mudrās abiding in the manner of the five families, the insight of emptiness appearing in the manner of the khaṭvāṅga, and the ḍamaru being the nature of the illusion-like method. Constantly consuming the medicine of the equality of the ground and drinking the water of musk constitutes the uncontaminated vow through the conduct of equal taste. By the gathering of causes and conditions—the dependent origination—one triumphs over aging and death and is protected from all diseases.
Khaṭvāṅga means "victorious over untimely death," and kamaṭvāṅga means "increasing the bodily constituents." Through the accomplishment of mastery over the bhūmis, one is freed from the eight fears. "One should make a crown from the hair of a thief" refers to the hair of a corpse. "There, one should apply that which arises from Hūṃ" means that one should carve the protrusions of the five families into the charnel ground bone that has arisen from bodhicitta. If one asks what the dimensions are: "One should wear a crown made from a piece five finger-widths long," so it is said. If one asks what arises from Hūṃ: "The yogi should wear the skulls of the five Buddhas," so it is said. "The nature of method and insight, having tied the two-fold belt," refers to possessing both a garland of human hair and a garland of bone. "The purifier of hair, the ashes," means that the yogi should wear a brahmasūtra made from charnel ground hair over the body smeared with ashes. "The sound of the small drum is the recitation" means that, with respect to one's own welfare, the vital breath enters the avadhūtī; and because that is also for the welfare of others, it says, "Invite all sentient beings as guests," which is the instruction: "Meditate on bliss and emptiness." If one asks whether one should be devoted solely to the form of the deity with its ornaments: "The khaṭvāṅga is the meditation on insight," so it is said.
Sealed by emptiness, through recitation and meditation, one transcends the conduct of the great worldly deities and others who are adorned with bone ornaments. Because this conduct, sealed by emptiness, is superior, it is called "the Vajrayāna."
Regarding the line: "Abandoning attachment, delusion, fear, anger, shame, and so forth," this refers to the afflicted mind stirred by conceptualization and even the non-afflicted mind, as both are contaminated vows; thus, one should abandon them.
Regarding the line: "The yogi meditating on Heruka should engage with all five families," this means that the yogi meditating on the utterly unelaborated should engage with the five families—the kṣatriya, brahmin, vaiśya, śūdra, and caṇḍāla—with equanimity.
Regarding the line: "Possessing the five families, one should analyze them as a single family," this means that by relying on the maṇḍala of the bhaga, they are a single family in the nature of bliss; or, by relying on the maṇḍala of the dharmadhātu, they are a single family in emptiness.
If one asks, "Why do the five families, which are seen as distinct, become one?" it is said: "Because no distinction is perceived, even multiplicity is a single family." When analyzed with the wisdom of individual discernment, even the multiplicity of the conventional is a single family in the ultimate sense.
Regarding the line: "Having completely abandoned sleep," this refers to the sleep of afflicted ignorance and—
The sleep of the non-afflicted cognitive obscurations is pierced by the fourth empowerment; by realizing emptiness, it is abandoned. If one then engages in the conduct, one will undoubtedly achieve the state of equal taste. This is the commentary on the fourth chapter of the fifth kalpa.
Having thus explained the conduct, the introduction to the tantra will now be explained. The request to the Blessed One, beginning with the words "The Great Secret," concerns the explanation of the path of self-abiding for the sake of the bodhisattva Mañjuśrī. Regarding the stage of self-consecration: a person such as Mañjuśrī, who is to be consecrated, desires to hear from the Blessed One—the deity—how all objects of knowledge appear in their sequence, having attained the fourth empowerment, the path of self-abiding in ultimate bliss, which is the nature of the maṇḍala of the dharmadhātu.
In response, he said: "Vajrasattva, great in compassion," which is an address to Vajragarbha. "Listen with a one-pointed mind" means that because the path of self-consecration is profound, you should understand it with a non-conceptual mind free from the eighty innate conceptualities. "Whatever is the certainty of all tantras" means that he intends to establish the subject matter of the introduction, known as the Great Secret Samputa. "I shall explain it in brief" means that the explanation of the introduction of method and insight from the Cakrasaṃvara Tantra in one hundred thousand verses will be established here.
Having thus explained the summary, the detailed explanation is as follows: What is it? Regarding the statement, "That which is called E," the nature of the dharmadhātu expressed by the syllable E is obscured by adventitious conceptualization and thus becomes unclear. If the dhātu of the minds of sentient beings is always moving and coming in the manner of subject and object in dependence upon the inhalation and exhalation of the breath, then what is the meaning of the term "the dhātu of the untainted ābhāsvara (clear light)"? Thus he asked, and the Blessed One replied: "Because of delight in the supreme secret, the self of all dwells eternally."
This is explained in terms of the bodhisattva Kṣitigarbha, who dwells in the center of the body-maṇḍala as the nature of bliss; and in terms of the bodhisattva Avalokiteśvara, who dwells in the maṇḍala of the bhaga in the manner of the winds being contained within the center. This is explained according to the first half of the verse. In terms of the bodhisattva Mañjuśrī, since the maṇḍala demonstrates the non-conceptual meaning of the dharmadhātu, the luminous appearance of the mind that expresses each individual syllable is explained as being the nature of the sixteen dhātus. The sixteen dhātus are easy to understand. The meaning of this is shown as follows: within the body of the yogi, there is the appearance of sentient beings as the imputed (parikalpita) objects of conceptualization, and...
That which arises from the habitual tendencies of the delusion of ignorance consists of the appearances of the dependent nature (paratantra) as the wheels of the channels and winds, the appearances of the non-dual mind of clear light (prabhāsvara), and the thoroughly established nature (pariniṣpanna); thus, as the antidote to the imputed nature (parikalpita), one meditates on the fabricated yoga of the deity wheel. Furthermore, meditating on the non-profound completion stage (niṣpannakrama) with signs upon the wheels of the channels and winds of the dependent nature, and meditating on the profound completion stage—the appearance of the mind of clear light as the expanse of phenomena (dharmadhātu)—are taught by three modes of expression:
1. Meditating on the deity wheel of the generation stage (utpattikrama) as the antidote to the imputed nature, taught through speech for the sake of beginners.
2. Meditating on the non-profound completion stage of the wheels of the channels and winds, taught by the verse: "In the supreme secret joy, the self of all dwells eternally."
3. Teaching the profound completion stage—the appearance of the mind of clear light—by way of each individual syllable for the sake of the Bodhisattva Mañjuśrī.
Moreover, each syllable serves as a symbolic code for the Buddhas and Bodhisattvas. Therefore, having addressed her as "O Goddess," the meaning of the sixteen syllables within the tantra is shown by these words: "From the nature of the channels and sounds, the self of the parts arises." Here, the channels are the nature of the Goddess, and the sounds are the nature of the winds, which are the Heroes (vīra). The arising from the union of these two is the nature of the bodhicitta.
It is the nature of clear light (ābhāsvara). Furthermore, the nature of the channels and winds that appear as clear light manifests as the sixteen elements (dhātu). Having thus explained the sixteen elements, the sequence of the arising of existence (bhava) is explained as follows:
"Ra is taught as fire; blood and bile truly arise." This indicates the mother who is healthy and possesses the menses.
"Enveloped by phlegm, dust and sinews arise." This indicates the eight syllables that are the nature of the father's seed.
If one asks what the meaning of the hūṃ residing in the center is: it is the entry of the gandharva of the intermediate state (antarābhava) who has approached. That is the principal hūṃ. Regarding the statement, "Ha is said to be all-pervading," wind is the support of consciousness. Based upon that, the entry of the approaching gandharva is described by the syllable ha as "all-pervading."
If one asks why it is described as all-pervading, it is because it is said: "Possessing all sense faculties, unimpeded, and irreversible—that is the gandharva." Thus, it is described as all-pervading.
If one asks where that consciousness, having fainted in the mother's womb, resides: "In the joints of the bones, it is pervaded by the five seeds." This means it resides based on the pervasion of the seeds of the five nectars (amṛta) in the junctions of the physical constituents of the father and mother.
Finally, if one asks at what stage it resides when it has become the body: "It resides in its own palate; the four seeds are unsurpassed." Thus it is said.
The palate is the seed of the enjoyment wheel (saṃbhogacakra) in the throat. The four elements are wind. Regarding the phrase "in the location of the first grid square," this refers to the dharma wheel (dharmacakra) at the heart. "Adorned with the five seed syllables" means it is endowed with the winds based upon the quintessence of the five nectars (amṛta). "Ha is the sixth vowel; at the navel, consciousness is renowned" refers to the syllable hūṃ. The meaning to be expressed by that is the space wind; the consciousness based upon that is non-conceptual consciousness. This explains the enjoyment wheel and the dharma wheel. The cognition residing in their center, based upon the space wind, is non-conceptual; thus, it is also indicated by the syllable ha. "The syllable ha abides everywhere; it is the assembly of all Buddhas." The five elements are the Buddhas, and the cognition based upon the five winds having become of one taste is the non-conceptual mind, the clear light (ābhāsvara). If one asks how a yogi should realize the nature of the clear light mind: "The sources, the modes of sound, and the definitive emergences are the modes of conduct for the practice of the samaya." This is stated. "Sources" refers to the causal origins, which is the non-conceptual cognition based upon the space wind. "Modes of sound" refers to the vital wind (prāṇa) entering the avadhūtī. "Definitive emergences" refers to the arising of the non-conceptual bliss of the cognitions of the six sense faculties. "The modes of conduct for the practice of the samaya" means:
Samaya (the pledge) is so called because the consciousness of the six sense faculties does not transcend bliss. Conduct consists of the six types of objects. The mode of conduct is to be sealed by bliss. Thus, non-conceptual consciousness is difficult to find within the three worlds; it is the mind that abides perfectly in its natural luminosity from the beginning, through the middle, to the end. As it is said in the Śrīparamādya: "The being without beginning or end is Vajrasattva, the Great Bliss."
Regarding the phrase "like the union of the churned and the churning," this refers to the non-conceptual, equal union of the four mudrās and the four methods. "Reciting the mantra" refers to the three phases of inhalation, retention, and exhalation. "Concentration" refers to consciousness and primordial wisdom (jñāna). The word "etcetera" includes the completion stage, the body maṇḍala, the fire offering (homa), and so forth.
Regarding the phrase "the wisdom of the ritual of union itself," this refers to the wisdom of uniting with the object of emptiness by relying on the methods of the four mudrās. Because it is free from the eighty natural conceptualizations, it is the "wisdom of the ritual of union itself."
Regarding the phrase "Listen as I explain the tantra," this is the perfect opening of the occasion. Why was it spoken thus? Although all phenomena are the luminosity of emptiness, if emptiness is not directly realized through the methods of the four mudrās, an individual of ordinary perception cannot realize it directly. Therefore, the meaning is: "Listen to the meaning of method and wisdom exactly as they are."
Having thus presented the brief overview, the detailed explanation is as follows: "In the center of the birth-place are two channels, on the left and likewise on the right." Regarding this, the "birth-place" refers to the center of the emanation wheel at the navel, where the two channels, lalanā and rasanā, reside. "From the left, likewise, flows the semen" refers to the lalanā. "From the right, likewise, flows the blood" refers to the rasanā. In the center where these meet, the space-wind, which is the nature of the expanse of reality (dharmadhātu), resides; this is the avadhūtī. The symbolic designation "the essence of rajas and tamas, the power" is easy to understand.
"Through the union of the vajra and lotus, the existent and non-existent are blended." This means the blending of the existent, which is bodhicitta, and the non-existent, which is the self-arisen [wisdom]. If one asks, "Are they blended in isolation?" it is the sixteen elements becoming of one taste. If one asks, "In what way do they become of one taste?" it is the nature that appears as great bliss.
The meaning of this is shown as follows: because the human body exists in the three times—the time of the feeling of suffering, the time of the feeling of pleasure, and the time of the feeling of equanimity—the union of the vajra and lotus generates the heat of the fire-wind, which melts the nature of the sixteen elements. These then become of one taste in the nature of bliss, and one comes to know bliss as the nature of emptiness. As it is said in the Samputa:
"Of all illusions, the action mudrā is supreme. The distinction of the three wisdoms is clearly illustrated by it."
In that way, at the time of the union of the father and mother, from the consciousness mixed with the five nectars (amṛta), the yogi arises in an illusory body. Thus it is said: "Excrement, urine, phlegm, and blood, and likewise the fifth, semen—the body is the nature of the five nectars." This refers to the body formed by the gathering of the five nectars, which are the appearances of non-conceptual cognition.
"That is called the Vajra-holder" means that at the time of experiencing the appearance of the mind as luminosity (ābhāsvara) through non-conceptual cognition, it is called the "Vajra-holder," because its nature is the unchanging, thoroughly established (pariniṣpanna) state, like a reflection in a mirror. When one does not understand this and conceptualizes duality, it appears as the imputed body (parikalpita). When it appears as duality, it is the dependent body (paratantra). When that very body subsides, it is said: "The body is not born from the great abode of the body." In the appearance of luminosity, it is called the "Vajra-holder."
Regarding that: "Bone, marrow, and semen are taught to be born from the father; these three parts of the body are born from the father's continuum. Flesh, blood, and skin are born from the mother; the mass of the body through the sixteen elements is, in brief, taught as the body of the four yogis." Because it arises from two, it consists of many elements; because they are combined, it is one. Therefore, the body in which the one and the many are integrated is called the "Vajra-holder."
"From the aspect of the ten months, the sentient being is the lord of the ten stages (bhūmi)."
Thus it is said, and it is explained as the body of awakening. Having thus explained that cyclic existence and nirvāṇa are of one taste, the explanation of the place where non-conceptual cognition arises is as follows:
"All channels perfectly enter; its gates are of two kinds." This means that in the center of the channel-wheels of the body, two gates reside: the gate of the crown of the head, where the inner heat (caṇḍālī) ascends as warmth, and the gate of the avadhūtī, where the bodhicitta descends.
"In the center of their union, one perceives the body of the deity." This means that when the bliss of the inner heat is generated from the time of the feeling of equanimity within the twenty-four elements, and that is pervaded by bodhicitta, at that time it becomes the body of the deity because it is pervaded by bliss.
"The upper gate and the lower gate itself." This refers to the upper and lower parts of the avadhūtī.
"The lower gate is consciousness; the upper gate is the elements." This means that through the sequence of the inner heat ascending as warmth, the inner heat generates warmth in the fire of the eyes, the wind of the ears, the earth of the nose, the water of the tongue, and the space-wind element at the crown of the head. By the descent of the bodhicitta, consciousness and primordial wisdom (jñāna) arise in dependence upon the lower gate.
"The yogi should explain that all the channels enter together." This means that at the time of the inhalation and exhalation of the breath, the winds of the four elements arising in the four wheels enter together.
"In the body, always at the upper gate..." [The passage continues with the description of the upper gate].
"The Vajra-holder always abides" refers to the drop of bodhicitta at the crown of the head, from the ānāha. "The three upper and lower wheels are perfectly surrounded by the nine gates" means that the upward-moving wind generates the winds of the eyes, ears, nose, and tongue; the downward-clearing wind generates the two of feces and urine; and the fire-accompanying wind generates the bodhicitta—this is called the "wind wheel." Thus, the nine gates are the nine orifices. Then, when the Blessed One was asked about the three wheels, he replied: "By way of the nature of body, speech, and mind." Here, "body" refers to the gates of feces and urine. "Speech" refers to the eyes, fire, ears, wind, nose, earth, and tongue, which are water. "Mind" refers to the gate through which the bodhicitta flows from the avadhūtī. It is the avadhūtī because it generates the absorption of supreme bliss. It is the "middle" because it generates the feeling of equanimity. It is the "lowest" because it is associated with the feeling of suffering and is difficult for the mind to grasp. The "single pillar" is the avadhūtī. The "five families" are the five sense faculties. Regarding the phrase "the emanated deity of composition," this refers to Vairocana and Akṣobhya as known through the symbols of the Tathāgatas. "Whoever knows that and possesses the mind" refers to a yogi who knows the locations in the body where bliss arises. If one does not know this, what will happen? It is said: "At all times, constantly, through the distinction of going and coming."
At all times, based upon inhalation and exhalation, there are two procedures for the mind to abide by relying on the winds of the four elements in sentient beings, such as those with two legs and those with many legs: dissolution and entry. Dissolution is the wind of space, which is the vital breath (prāṇa) abiding permanently in the avadhūtī. Entry is that which comes from having gone out. Based on those two, non-conceptual cognition arises, and from the continuous abiding of that non-conceptuality, the absorptions (samādhi) of the first concentration (dhyāna) and so forth are produced. Thus, the ignorance of a mind in meditative equipoise is the state of an ordinary being (pṛthagjana).
Having thus briefly shown the distinctions of the nine gates, the detailed explanation of their meaning is as follows: "Fire and likewise wind, the great powerful one and likewise water." This means: the fire wind from the navel moves upward through the gate of the eyes; the wind from the wind maṇḍala of the feet moves laterally through the gate of the ears; the earth wind from the heart maṇḍala moves straight through the nose; and the water wind from the navel maṇḍala moves downward through the navel. In this way, the winds that cause the four consciousnesses to transfer flow from the four wheels (cakra).
The third is the gate of the mind; this refers to the single external gate of the secret vajra. Internally, it is the gate through which the moon-like bodhicitta arises in the central channel and the sun-like caṇḍālī heat enters. The arising of the feeling of bliss is the supreme of all gates. "The principal is known as above and below" means:
The upper crown of the head and the lower tip of the jewel are the primary points for the yogi’s path of direct perception, because the absorption of meditative concentration generates the four joys of physical and mental bliss. Why are these mentioned as primary? Because they are essential for the yogi. Just as valid cognition is to be adopted by the wise because it is essential for accomplishing the goals of a person regarding what to adopt and what to reject, so too, because the path of direct perception is essential for accomplishing the goals of a person through calm abiding and special insight, it is thoroughly sought. The phrase "the lower gate is consciousness," and so forth, is easy to understand from what was explained previously.
Having thus explained the nine gates of the body, the explanation of the winds of the five elements circulating in the body is as follows: "The Buddhas such as Vairocana," and so forth. The five elements are the five Buddhas. Generation through the upper gate consists of the twenty-one thousand six hundred breaths that flow out and enter within a single day and night, categorized into the three phases of abiding, inviting, and requesting to depart. If one asks at what time this occurs: "Of all illusions, the illusion of a woman is supreme; the distinction of the three wisdoms will be clearly illustrated by this." Thus it is said. The ḍākinī is the samaya-mudrā, and...
From the action mudrā of the consort of union, the reality of the inhalation and exhalation of non-conceptual wind and the nature of the body will be understood. Furthermore, when the wind enters within, non-conceptuality arises, whereby qualities and bliss occur. When it flows outward, conceptualization arises, whereby faults and suffering occur. Thus, through the gathering of causes and conditions, the innate nature is established. In that way, the assembly of the lower wind’s path is explained as the Blessed One Vajrasattva.
Having thus explained the locations of the body, now, in order to explain the vasantatilaka, one should please the Blessed One through the application of listening, and thus make this request: "What is meant by vasanta?" It refers to the drop of bodhicitta at the heart, the support for the arising of the feeling of bliss within the specific faculties of the body. "What is tilaka like?" It refers to the drop of blood at the navel, the support for generating the heat of the wind and fire. "Upon what are the indivisible [elements] and so forth supported?" It is the wind of space. "It is called anaha because it does not flow outward, and thus it is called 'life-force' (prāṇa)." "And so forth" refers to the movement of the winds and elements within the channel locations of the twenty-four sites. "What are those locations?" is the question regarding the twenty-four sites. "Pūllī and so forth, which were taught" refers to the naming of the twenty-four sites. "How are the supreme wheels arranged?" refers to how the wheels of body, speech, and mind are arranged upon the body. "From what do the channels arise?" refers to their origin.
This refers to the request concerning how the channels arise from the crown of the head. "Please explain those specific details" is the request regarding the locations of the heroes in the dhātus (elements), the heroines residing in the channels, and the distinctions of the three cakras. The response given is: "That which is secret and extremely secret" refers to the teaching of the luminous mind as the deity within the appearance of ābhāsvara (clear light). "Extremely secret" means that it is realized by a beginner yogi through the gateway of non-conceptual bliss.
"The ten perfections and the ten bhūmis (stages) are the forms of the channels in the locations and so forth" means that the appearances of the ten bhūmis during the state of non-conceptual bliss are manifested in the form of the channels. Furthermore, these are divided into the twenty-four locations based on the distinctions of the body being predominantly dhātu (element), speech being predominantly uṣman (heat), and mind being predominantly vāyu (wind).
"The head is the land of Mālava," and so forth, is easy to understand. Regarding "Abiding in the cakra of the mind, the khacarya (sky-farer)": Khacarya primarily refers to the maṇḍala of space. The cakra of the mind is where the vāyu (winds) circulate. "Location" means that at the time when one is pervaded by bliss, it becomes the location of the cakra of the mind.
Regarding "Abiding in the cakra of speech, the bhūcarya (earth-farer)": Bhūcarya refers to the heart being dependent on earth, the abdomen on water, and the navel on fire. The cakra of speech is that in which uṣman (heat) is predominant. Furthermore, "becoming a field and a play" occurs at the time when bliss abides in the body. "Beneath the earth..." [continues].
Regarding the phrase, "Abiding perfectly in the wheel of the body": "Below the ground" refers to the area from the secret vajra to the knees. The "wheel of the body" is that in which the movement of the elements is predominant. Moving to the "assemblies" and "charnel grounds" occurs at the time when one is pervaded by bliss; it is not at the time of the twenty-four elements when feeling is neutral, nor at the time of the feeling of suffering when wind, bile, and phlegm become predominant. "These are the objects of the ḍākinīs" is the answer to the previous question: "In which locations do those wheels of flesh reside?" "Arisen from one's own body" is the answer to the question: "From what and how do the channels arise?" Furthermore, regarding the "wheels of body, speech, and mind that first arise from the crown of the head," this is the answer to the request: "Please explain those specific details." If the ḍākinīs do not abide in the form of the deity's body according to the generation stage, one might ask: "In what form do the ḍākinīs abide?" The answer is: "In all locations, the ḍākinīs abide perfectly in the form of the channels." By implication, during the stage of the tantra, it should be understood that: "In those locations, the heroes abide perfectly in the form of the elements." During the stage of mantra: "In those locations, the heroes abide perfectly in the form of the winds." During the stage of primordial wisdom: "In those locations, the heroes abide perfectly in the form of bliss." This is the commentary on the first chapter of the sixth investigation.
Having thus explained the sequence of the tantras, I shall now explain the wheels of the drops (bindu). Regarding the phrase "furthermore, in the body of the Tathāgata," this refers to the body of the yogi. "Abiding just as it is" refers to the mode of abiding of the ultimate specific characteristics. "I shall explain the wheels of the channels" refers to the explanation of the wheels essential for the yogi in whom the feeling of bliss has arisen. If one asks what that location is: "In the center of the heart is a lotus, with eight petals and a filament." In its center, the channel abides in the form of a lamp. This means it is as straight as the core of a plantain tree, as fine as a lotus fiber, as clear as a sesame oil lamp, and as red as lac. In the center of what does it abide? It abides in the center of the heart, which is shaped like a plantain flower, facing downward and hanging. In the center of that channel's joint is the Hero, the size of a mustard seed; it is the location of the first bliss of the body, the drop of bodhicitta that descends from the crown of the head. "The indestructible seed-syllable HŪṂ" refers to the indestructible wind of space, which remains for the duration of two eye-blinks at the crown, and is designated by the name HŪṂ. "It drips like snow" means that if it is melted by the heat of the fire-wind, it then drips with a color like snow or frost. This is explained as vāsanta, which gladdens the hearts of all embodied beings.
This refers to the "spring" (vasanta), which is the seed of the faculty of physical bliss and the cause for generating joy and supreme joy. Having thus explained the vasanta of method, the explanation of the tilaka of wisdom-wisdom (prajñājñāna) is as follows:
"The mare's mouth is the form of fire." Regarding this, the northern ocean is called the "mare's mouth," and the navel—the place where the wind enters in a similar manner—is called the "mare's mouth." Its "form" refers to the wind possessing the heat of fire. Because it causes the bodhicitta to descend and is held, it is called the tilaka of Nairātmyā. "Nairātmyā" is a symbolic designation for the consort of Hevajra. "Tilaka" refers to the drop of blood, the friction-wood for generating heat.
"Stirred by the karmic winds," means that the channels of the right and left are the churning ropes, and the central avadhūtī is the churning stick. The "friction-wood" is the drop of blood, the remainder of the fire element. Stirred by the winds of the right and left, it blazes, smokes, and becomes luminous from the navel maṇḍala. Upon meeting the vasanta at the heart, it becomes the cause for the arising of physical joy, supreme joy, mental bliss, and coemergent joy. This is what is meant by "some enter into union and abide." Since this is the bliss of non-conceptual absorption of the first concentration (dhyāna), it is the causal Heruka of the bliss of calm abiding (śamatha). Therefore, it is said:
"The glorious Heruka is asserted to be the vasanta-tilaka."
Regarding the term "is asserted": although this is not the resultant Heruka, which is the non-conceptual wisdom (nirvikalpa-jñāna) in a state of one taste (ekarasa) with the tilaka of the emptiness of special insight (vipaśyanā), it is said to be "asserted" with reference to the causal Heruka of calm abiding (śamatha).
As for the line: "The Yoginīs and so forth truly abide as the moving and the non-moving," although the wind and the heat of fire are inanimate, they are called "moving" because they are the manifestations of consciousness.
Regarding the line: "By way of the distinctions of body, speech, and mind," this refers to the wind and the heat of fire abiding in the manner of coming and going through the nine gates previously explained.
Having thus explained the vasanti-tilaka, the specific locations of its abodes will now be explained:
"At the navel, in the form of the letter A, it is renowned as the 'short' one." This means it remains for the duration of one blink of an eye.
"At the heart, moreover, is the letter HŪṂ; its measure is two parts, which is a 'mountain'." This means it remains for the duration of two blinks of an eye.
"At the throat, in the form of the letter AṂ, it is the 'leader' with a measure of three parts." This refers to the wind that remains for the duration of three blinks of an eye.
"At the forehead, moreover, is the letter HAṂ." This means that the space-wind (ākāśa-vāyu) abides in the body at all times until the moment of death. As long as the heat of the inner fire (caṇḍālī) has not arisen, those winds are the space-wind; at the time the heat arises, they are the fire-wind.
If one asks where those cakras are located, it is said: "The great elements, earth and so forth..."
Between the fire of the stomach and the water of the navel is the navel nirmāṇa-cakra; between the water of the navel and the earth of the heart is the heart dharma-cakra; between the earth of the heart and the space of the head is the saṃbhoga-cakra; and between the space of the head and the external space is the mahāsukha-cakra. The bliss arising from the descent of bodhicitta into these is described as the four yogas, the four joys, and the four times. Thus, it is said: "One proceeds by means of the four unions; by way of the four joys, one abides especially in the four intermediate points." "By way of supreme joy, the nature of the action and the agent" means that the action of generating the four joys is the bindu of blood, and the agent is the bindu of bodhicitta. "In the manner of glorious Vajrasattva" refers to non-conceptual bliss. "How does one enjoy this bliss?" means abiding pervaded by bliss in the center of the navel. "Abiding on the petals of the four directions" refers to the channels of the ḍākinīs and so forth, which are the channels of the four elements. "The five nectars flow in the intermediate channels" refers to the four channels of the intermediate points and the central channel of bodhicitta, making five. Having thus explained the jñāna-cakra, the distinctions of the three cakras will be explained: "By the distinctions of body, speech, and mind" refers to the body maṇḍala of the twenty-four sites. "Abiding perfectly in the sites" means abiding in the twenty-four sites.
If one asks from where those channels arise: "The channels that arise from the head" means they are said to be born from the head. At the time of seven days after entering the womb, the channel in the form of the syllable HŪṂ is established. Regarding the phrase "by the powers of sattva, rajas, and tamas": these are the three, namely lalanā, rasanā, and avadhūtī. Through the division of the four cakras, there are one hundred and twenty channels; through the division of the thirty-two sites, there are thirty-two channels. Among those, there are three primary ones. Excluding the four channels of the five amṛtas at the heart, the remaining twenty-four are the channels residing in the twenty-four sites. What are they?
Abhedā is at the head. Sūkṣmā is at the crown of the head. Prabhā is at the right ear. Vāmā is at the nape of the neck. Damanī is at the left ear. Kūrma is in the middle of the eyebrows. Bhava is at the two eyes. Śaṅkhinī is at the two joints [of the shoulders], which is the cakra of the heart. Suvaktrā is at the armpits. Viṇmūtrā is at the breasts. Mātṛ is at the navel. Rātri is at the tip of the nose. Śītadā is at the mouth. Uṣmā is at the throat. Vanadā is at the heart. Nandā is at the bladder, which is the cakra of speech. Suvaktrā is at the genitals. Sāmānyā is at the path of excrement. Nābhasī is at the thighs. Viviktā is at the shins. Priyā is at the toes. Siddhā is at the insteps. Agnī is at the big toes. Manoharā is at the knees, which is the cakra of the body.
The names of the elements and the twenty-four sites are easy to understand. From the center of the heart to the navel, the channel through which the bodhicitta flows is called the "threefold tier" (trimandala); it is the locus of joy, supreme joy, and coemergent joy. In the southeast corner of the heart is Icchā, through which the essence of feces flows; in the southwest corner is Gṛhī, through which the essence of urine flows; in the northwest corner is Caṇḍālī, through which the essence of blood flows; and in the northeast corner is Māradharṣiṇī, through which the essence of flesh flows. Thus, there are thirty-two channels. This is the commentary on the second chapter of the sixth investigation.
Having thus explained the wheel of the drops (bindu), the wheel of the body will now be explained. The question was asked: "What are the maṇḍala of the yogi’s body, the offering, the fire sacrifice (homa), the recitation, the meditation, the master (ācārya), and the sites, and so forth?" In response, it was said: "They arise perfectly from the form of the channels." This means that the wheel of the dependent nature, which is not a conceptualized generation stage, abides in the form of the channels. If one asks what is accomplished by this: since the channels are the support for generating the absorption of bliss for the yogis and yoginīs, the maṇḍala of the body should be sought. Regarding the phrase "of the deities such as Heruka," this refers to the maṇḍala of the body of the sixty-two non-conceptual bliss deities. Regarding the phrase "possessing the four gates as previously described," these are the four gates of the eyes, ears, mouth, and nose.
"Taught by the eight pillars" refers to the two upper arms, the two forearms, the two shanks, and the two thighs. "Because all things are equal" means that because the distance from the crown of the head to the feet is equal to one fathom, it is renowned as being square.
"By way of body, speech, and mind" means that in the crown wheel (uṣṇīṣa-cakra), the eight channels connected to the lalanā on the left, through which the bodhicitta flows, are the body; the eight connected to the rasanā on the right, through which the blood flows, are the speech; and the eight connected to the central avadhūtī, through which the wind flows, are the mind. These are the eight of the samaya-wheel, making thirty-two in total. Thus, the single crown wheel itself is described as three wheels according to the classification of the channels. As it will be explained: "There, in the portion of the head, from the thirty-two petal-born [channels], the vowels and consonants are perfectly complete; the bodhicitta is thirty-two."
Others say that the twenty-four sites of the body are the wheels of body, speech, and mind. Although this was already explained in the context of the yāna-wheel, it will also be explained here.
"By the sequence of the lineage of gurus, it is clearly the complete maṇḍala" means that at the time when it is filled with the thirty-two bodhicittas, it is called the "complete maṇḍala."
"Inanimate matter, the corpse, and so forth abide in sequence" means:
The feet are the wind maṇḍala, the navel is fire, the abdomen is water, the heart is earth, and the head is the space maṇḍala; this is the shape of Mount Meru. Having thus briefly shown the maṇḍala of the body, the detailed explanation is as follows: the soles of the feet are the shape of the bow-tip, and since the two feet are the bow, they are the wind maṇḍala. The triangular junction of the three channels is the fire maṇḍala. The circular navel is the water maṇḍala. The square heart is the earth maṇḍala. The spinal column is the shape of Mount Meru. In its center, the thirty-two channels constitute the maṇḍala of the body. On the left is the lalanā, the vowels; on the right is the rasanā, the consonants; and the avadhūtī is the neuter. In the center and at the junctions of the left and right, there are the four gates and the four intermediate points where the left and right are joined; thus, the thirty-two channels are situated. In the center of the head, that which is known as the brain is the moon maṇḍala. In its center is the syllable HAṂ. This refers to the wind called "life-force" (prāṇa) which resides in the center of the channels; because it emerges from the body at the time of death but does not emerge previously, it is called the "indestructible drop" (akṣara-bindu) in form. "Possessing the nature of the unmanifest and the manifest" means that while the bodhicitta is manifest, the refined essence of the blood is unmanifest; or alternatively, although the bodhicitta abides in the form of matter, it is of a manifest nature because it is the appearance of consciousness. "That very [essence] is both the stable and the moving."
This means that it abides in the form of the seed-syllable, the cause of the stable body and the moving mind. "The root of all wandering beings" means it is the root of the body's abiding, the refined essence of the elements. "From that substance, birth occurs" means that at the time of the seven days of the seeds of the father and mother, the syllable Haṃ is first established at the crown of the head.
If one asks, "What is the specific characteristic of that which abides in such a way? If it is the support for the feeling of equanimity, at what time does it become the maṇḍala of the body in which bliss arises?" it is said: "The fire is that which pleases; by that very [fire], the gate is opened." This means that when the inner heat (caṇḍālī)—the wind of the space of heat—opens the gate of the ūrṇā hair-tuft, it melts the bodhicitta at the crown of the head. From that, the moon-like nectar (amṛta) drips during the inhalation and exhalation of the breath, day and night, whereby the maṇḍala becomes completely perfected.
If one asks, "Why is it called a maṇḍala?" it is because the drop (bindu) of bodhicitta, which resides in the center of the thirty-two channels, is taken up by the heat of the inner heat; since it takes up the essence (sāra), it is called a maṇḍala.
Having thus explained the maṇḍala, the sacrificial offering (yajña) will now be explained: "By means of various outer and inner [substances], it perfectly abides in the form of that which is to be pervaded." This means the outer are the five qualities of sensory desire. The inner are the substances established within one's own body, such as the five nectars. When the meditative absorption of the four joys arises in relation to outer forms such as Vajrī and so forth, that is the offering.
Because the body experiences bliss through the essence of the five inner nectars (amṛta), one is called "the possessor of the vajra of the bodhicitta of the outer and inner self." Regarding the phrase "the gross and the subtle form," the "gross" refers to the objects of the five senses, such as form and so forth. The "subtle form" refers to the generation of physical and mental bliss through the five nectars. If one asks, "To whom should one offer?" it is said: "Sentient beings are the very nature of the Buddha." Since sentient beings are of the nature of clear light (ābhāsvara), one should offer by way of generating the four joys. If one asks why this was taught, it is said: "This was taught for the sake of the samaya of the Buddhas and Bodhisattvas." This means that the Blessed Buddhas taught bliss free from conceptualization as the method for the absorption of calm abiding (śamatha). If one asks what is accomplished when bliss free from conceptualization arises from the five objects and the five nectars, it is said: "In this very life, the Buddha is attained, arising from the maṇḍala." Bliss free from conceptualization is the first concentration (dhyāna); by relying on the bliss of concentration and sealing it with the insight (vipaśyanā) of emptiness (śūnyatā), one becomes a Buddha even in this life. Not only the Buddhas, but also the Śrāvakas, Pratyekabuddhas, Brahmā, Indra, and others, give rise to their respective liberations by relying on the bliss of concentration free from conceptualization. Having thus explained the offering, the inner fire sacrifice (homa) will now be explained: "The inner semen and so forth..."
Regarding the phrase "thus it is said": this refers to the five inner nectars, the five aggregates, the elements, and the sense bases. Together with the six external objects, these are the direct realization of the emptiness of insight. By performing the unsurpassed homa in the blazing fire of primordial wisdom (jñāna), one should burn them in the fire of clear light (prabhāsvara).
Having explained the unsurpassed homa, the internal and secret [homas] are explained as follows: "The aggregates, elements, and sense bases, and so forth, are the supreme deities themselves." This means that having generated the aggregates, elements, and sense bases as the nature of the deities, one places the four wheels (cakra) at the navel, the throat, and the crown of the head. Taking the right and left hands as the pouring and ladling spoons, one generates the foods as nectar and, by making offerings with them, they are pleased.
Now, the secret homa of the path of passion is explained: "Those are likewise the ḍākinīs; the explanation of the offering of union is as follows." This means that after purifying the bodies of method and insight through the four branches of approach and accomplishment, one blesses the vajra and padma. Then, with the ladle of bodhicitta, one performs the homa of the absorption of bliss.
Now, the homa of the path of liberation is to be explained: "The skull is the vessel for the burning substances." This means that the head is the vessel for the substances of the five nectars. The rasanā channel on the right side of the dharma wheel at the heart is the pouring spoon; the lalanā is the ladle. The fire mandala at the navel is the hearth.
That which is stirred by the winds of action through the nine gates is the self-arisen fire of Brahmā. Having thus explained the fire offering (homa), the explanation of recitation (japa) is as follows: "Sound is taught to be the mantra; the arising and entering of saṃsāra is the recitation." This means that the outward movement is HŪṂ and the inward entry is OṂ, while the abiding is ĀḤ. Thus, the natural circulation of the twenty-one thousand six hundred breaths, which possess the nature of the three families, is the recitation. "Meditation is the appearance of this" means that, having been sealed by great bliss, the mind appears as individual manifestations and appears as the inseparability of emptiness; since this is meditation, it is called "the non-dual union is the maṇḍala." "The maṇḍala of the Victorious Ones and so forth abide in the coemergent" means that everything, by its very nature of luminosity (ābhāsvara), abides in the nature of the coemergent. If one asks who the master (ācārya) is, it is said: "The master is the king of the mind." This means that the dependent mind sometimes gives rise to virtuous, sometimes non-virtuous, and sometimes neutral states of mind, which is the teaching of the Dharma. When that mind realizes great bliss and knows everything to be emptiness, it becomes the luminous nature of the mind of the central deity of the maṇḍala. If one asks what Dharma it teaches, it is the teaching of E-VAṂ and so forth.
Regarding the phrase "Thus have I heard at one time" and so forth, the nature of the union of method and insight is to be understood as the principal deity of the maṇḍala. Having thus explained the maṇḍala and so on, the explanation of the sequence of the tantra—the three channels and four cakras—is requested in a single verse and then answered. The head and the navel abide as the triangular e; the heart and throat abide in a circular shape symbolized by the vaṃ. The channel wheels situated in their centers are as follows: sixty-four channels reside in the navel maṇḍala; eight channel-petals of the wheel reside in the center of the heart; sixteen channels of the four elements reside in the center of the enjoyment wheel at the throat; and thirty-two channels reside in the place of great bliss at the crown of the head.
Why is it called "emanation" (nirmāṇa)? Because it emanates the deities of the families. Why is it called "dharma"? Because in the Vajrayāna, it is held that the virtuous and non-virtuous dharmas of the conceptual and non-conceptual mind depend upon the heart of the mind. Why is it called "enjoyment" (saṃbhoga)? Because it enjoys the six tastes. Why is it called "great bliss" (mahāsukha)? Because the essence of the bodily constituents, the bodhicitta, is never separated from it.
The inner winds symbolized by syllables are as follows: the wind residing in the center of the navel is called a, surrounded by the eight classes of letters.
In the center of the dharma-cakra is the indestructible a-ha-na wind. It is surrounded by the five vowels: a, u, ṛ, i, and e, which correspond to the channels of the four nectars. Together with the central hūṃ, there are five. In the channels of the four elements are the four syllables ya, ra, la, and va. In the center of the enjoyment-cakra at the throat is the syllable oṃ. In the four channels of the four elements are i, u, e, and o.
Having thus explained the four cakras, the channels will now be explained. Regarding the phrase "on the two sides, right and left": the right is the rasanā, through which blood flows, and the left is the lalanā, through which bodhicitta flows. Regarding the phrase "beginning from the left throat": starting from the left nostril, it emerges from the left side of the throat and reaches the left side of the heart, then circles to the left side of the navel. There, the clarity of bodhicitta is the lalanā.
Beginning from the right side of the navel, it emerges at the right side of the heart and flows to the right side of the throat; this is the rasanā. Regarding the phrase "it always drips in the center of the throat": when the wind emerging from the right nostril flows outward, it flows together with blood, and thereafter flows as wind alone. This indicates the following meaning: when the right wind enters within, it accompanies the bodhicitta; thus, it is said to "begin from the left throat and descend to the center of the navel." When the right wind flows upward, it accompanies the blood from the center of the navel to the right throat; this is called the channel that flows upward from the navel.
Although the wind flows from both [nostrils], because the bodhicitta descends, it is called "entering through the left." Because it accompanies the blood flowing upward, it is called "emerging through the right." Therefore, it is said: "Depending upon the upper and the lower." The terms "sun" and "moon" are taught through symbolic terminology. Regarding the statement, "The coming and going of the heroes and ḍākinīs is definitively described," the "heroes" are the seeds that generate the five aggregates, and the "ḍākinīs" are the winds of the five elements. In this context, these are called the "arising and setting" of the Buddha, or "sleeping and waking." Regarding the line, "Looking upward, the twelve vowels are seen," this refers to the emergence from the left side of the lalanā at the throat toward the left and right sides. "Looking upward" means that when the ungrasped wind enters through the left nostril, the bodhicitta descends; thus it is so called. The "twelve vowels" are designated as a symbolic convention for this. Regarding "the ka-series and so forth are seen downward," because the right-side wind is the grasped wind that flows outward, it is "seen downward." By looking upward and downward, one should understand the distinction between the grasped and the ungrasped. Regarding "alternating on both sides," this means starting from the right and left of the navel and flowing in a curved manner as previously explained. "To be joined in the center" means meeting at the three points of the throat, the heart, and the navel. "The lower part" refers to the locations where the excrement and urine flow.
Regarding the letter KṢA, that which is to be protected is the protection by KṢA because the wind of the lower bodily constituents is bound until the food and drink have been digested. Because it enters within through the left, it is called the saṃbhogakāya. Because it flows out through the right, it is called the nirmāṇakāya. The five buddhas are the winds of the five aggregates and the five elements. The bodhicitta is the wind of the five sense faculties. "Generating and emanating" refers to the outward expulsion.
Having thus explained the movement through the upper gate, the movement through the lower gate will now be explained. As for the line, "When even the saṃbhogakāya..." this means that when [the wind] sets from the tip of the external channel of the right rasanā and abides at the vajra-tip, the door of the avadhūtī, that is called the "center of the bhaga." Because it resides in the center of the navel, the right rasanā becomes the saṃbhogakāya.
Regarding the line, "By the King Padmanarteśvara..." this means that when the union of the vajra and lotus results in the "separation from joy," at that time the lalanā is the saṃbhogakāya. Then, the sun sets, and because the wind that enters within flows downward from the navel, it is the nirmāṇakāya. Thus, it is said, "In that way, it is perfectly endowed."
Now, the central channel is shown: "It is called the bodhicitta of perfection." This means that the bodhicitta flows from the center, straight like the core of a plantain tree. The "stainless reality" is the arising of non-conceptuality based upon that location.
"Cutting the path of saṃsāra" means that by relying on that, conceptualization is blocked. Non-conceptuality is nirvāṇa, while conceptualization is saṃsāra. One step is saṃsāra; one step is explained as nirvāṇa. The virtue of the complete pacification of conceptual elaboration is due to being free from conceptualization. Because it is without conceptualization, it is virtuous. Regarding the five objects, because it is free from the conceptualization of thinking about them, it is without focal points. In that regard, it is designated by the names Vajrasattva and Śrī Heruka.
If one asks upon what non-conceptuality arises, it is said: "Laughing, looking, holding hands," and so forth. Non-conceptual bliss arises upon the sound of laughing; or, non-conceptual bliss arises from looking at forms, holding hands with tactile sensations, the two embracing, and tactile sensations. "In the manner of a worm" is the way of showing the uncontaminated great bliss. Just as a worm is born from wood and then eats the wood itself, one should meditate on the absorption of emptiness born from bliss. The four tantras were taught for the sake of the four classes of gods, such as those in the Heaven of Making Use of Others’ Emanations, who abide in the four blisses and are habituated to bliss.
Furthermore, how is that? It is said: "Desire itself and the absence of desire." Three are the path of liberation, and one is the path of desire. "Having eaten, it remains as a worm itself" means that both the path of desire and the path of liberation are calm abiding, and both ultimately involve meditating on emptiness.
This is the commentary on the third chapter of the sixth section.
Having explained the sequence of the tantra, I shall now explain the sequence of the arising of existence and the movement of the breath. Then, [the text] beginning with "Vajragarbha and others" is spoken; the summarized meaning is threefold: the sequence of the four cakras, the sequence of how the pure deities arise, and the sequence of the ḍākinīs of the sense objects and so forth. [He] asks, "Please explain the characteristics of Cakrasaṃvara." In response, it is said: "In the center of the body of the ḍākinī," and so on. The vow symbolized by the letter A in the body of the yogin is Cakrasaṃvara. If one makes the bliss clearly manifest within the twenty-four internal locations of the body, just as they are in the twenty-four external locations that are the abodes of that bliss, then all the aggregates, elements, and sense bases are to be made into the nature of bliss and emptiness.
If one asks, "From what is this to be known?" it is from the Mahāmudrā. It says, "This secret is the meditative union." By directly knowing emptiness through the stage of self-consecration, it is said, "Apart from external emptiness." Having thus given the brief teaching, the detailed explanation is: "The three bodies in the form of the three cakras." This refers to the Svabhāvakāya, the essence of great bliss; the throat, navel, and heart are the three bodies. If one asks, "Why are they other than impure karma?" it is because for the yogin of self-consecration, the channels that symbolize the body—which is the symbol of the fourth empowerment—are realized as the emanation body (nirmāṇakāya) because no sentient beings whatsoever have been born [therein]. [Regarding] the dharmas of virtue and non-virtue...
Because it is the nature of the neutral mind, it is the wheel of dharma (dharmacakra). Because the six tastes are experienced, it is enjoyment (saṃbhoga). Because the physical constituents that support bliss remain, it is great bliss (mahāsukha). The four fruits and bliss are also that very same thing. This should be understood in two ways: since the four bodies, four fruits, four blisses, and four wheels are taught by way of symbolic designation based on the nature of the body as the authentic conventional (tathyasaṃvṛti), the other [interpretations] are of provisional meaning (neyārtha). This is taught to be of definitive meaning (nītārtha). Thus, all of those are paths that lead to deliverance, and because this [path] gives rise to the contaminated and uncontaminated [realizations] directly, it is taught to be the supreme path of deliverance. Alternatively, since it is the impure body, there is no contradiction in the four bodies and so forth being the nature of the luminous mind (prabhāsvara-citta) upon attaining the fourth empowerment. Therefore, the bliss of deliverance is said to be the body, and the fruit that emerges from that is said to be the body of mind. Thus, this is the generation stage (utpattikrama) and the arising of the pure deity. If one asks, "How can beings other than Buddhas and Bodhisattvas realize the pure deity?"—upon attaining the fourth empowerment, one realizes all phenomena as emptiness directly, and thus knows that beings have been the nirmāṇakāya from the very beginning. How is that known? From the beginning, one is naturally a monk (bhikṣu); the pure class is the belly of the body, which is the temple (vihāra). Because of being non-conceptual, birth from a womb is free from desire (vītarāga).
Because it is uncontrived, the śamatha is the Dharma robe. Because it gives birth, the mā is the preceptor. Because it is not stirred by conceptual thought, the joining of palms is the act of bowing. Because the activity of going forth is in harmony with those of equal fortune, without being stirred by conceptualization, it is the abiding in the discipline. Because one recites the mantra Ahaṃ without being stirred by conceptual thought, it is the mantra. Because there is no motivation thinking, "I shall shave the hair and beard," one is a bhikṣu. Thus, these sentient beings, arisen from the collection of causes and conditions free of conceptualization, are undoubtedly the Buddha himself. As it is said in the Guhyasamāja: "The body is the nature of the five wisdoms; it is the very essence of the five elements." If one asks how they are the Buddha: it is at the time when there is no conceptual apprehension of the appearance of the luminous mind. In that way, the ten months are the ten bhūmis, and the sentient being is the sovereign of the ten bhūmis. If one asks at what time this is realized: "In the bhaga of the consort, the blissful, he truly abides in the form of the seminal essence." This refers to the time of union with the four mudrās. Furthermore, the Samayoga states: "From all illusions..." and so forth. "Apart from that, there is no bliss" means that bliss does not arise without the collection of causes and conditions. If that bliss is abandoned, the śamatha that depends upon it will also not be apprehended. Therefore, there is no capacity to directly realize bliss, because it depends upon the collection of its causes and conditions.
If one asks, "Is bliss known as the Buddha and the Bodhisattva through conceptualization?" it is stated that "bliss is through the yoga of the deity." The realization of bliss as emptiness is the yoga of the deity. As for the conclusion: "Therefore, the Buddha is without entity," which means being free from superimposition and deprecation. "The forms of faces and hands" means that although the aspect of luminosity appears as form, it does not exist as the form of the imputed or the dependent nature. Thus, it is said, "All beings are coemergent." By way of that bliss-emptiness, all beings in actuality abide in the nature of the coemergent. Furthermore, from the Ornament of the Appearance of Wisdom: "The Sugatas are eternally the unborn dharma," and so forth. If one asks, "Is it thus even with adventitious [stains]?" it is stated, "Because the nature of the mind is pure." At the time of realizing the nature of luminosity, that is nirvana. As it is said: "The yogi who abides in the mind does not point to nirvana." If that is so, one might ask, "Will one then wander in the three realms?" It is stated: "However, shape, color, and so forth, become what is called 'ordinary'." This refers to grasping at a sentient being through lack of knowledge. If one asks, "By what are those conceptualizations abandoned?" it is stated: "Through the yoga of the deity's form." This means meditating on the generation stage for the sake of overcoming attachment to color and shape. For what purpose is this taught?
"These are the unsurpassed teachings of the yoginīs," it is said. This means that in the Yoginī Tantras, they are realized by yogins who are no different from the Buddhas and Bodhisattvas. Having directly demonstrated the emptiness of the state of ordinary beings, the passage beginning with "the yoginīs such as Nairātmyā" and so forth shows that the heroes and yogins were struck with wonder and fell into a swoon.
In connection with the Hevajra Tantra, the goddesses such as Nairātmyā were struck with wonder and fell into a swoon. In connection with the Guhyasamāja, all the goddesses are the four such as Buddhalocanā. In connection with the Tārābhava Tantra, they are Cundā, Parṇaśavarī, and so forth. In connection with the Buddhasamāyoga, the two names of Samantabhadrī, such as "O, Bliss," and so forth, refer to the goddesses Gaurī, Caurī, and the rest.
The word "and so forth" refers to the Cakrasaṃvara in connection with the Mother Vajravārāhī and so forth, numbering as many as the atoms of Mount Meru. Because thirty-seven million yoginīs have given rise to the absorption of joy, they are "supreme." Because they have given rise to supreme joy, they are "struck with wonder." Because they have given rise to the mental bliss of coemergent joy, they are "terrified." Because they are free from the eighty innate conceptualities, the dualistic notions of subject and object have subsided, and they have become the clear light; thus, they "fall into a swoon."
Then, all the Tathāgatas, such as Akṣobhya and others, as numerous as the sands of the river Ganges, having realized the emptiness of the dharmadhātu exactly as it is, and having understood that the minds of all ordinary beings are self-knowing luminosity, were filled with wonder. Because they were not born [of affliction], they requested the Blessed One, the glorious Heruka, to rouse the entire assembly of yoginīs who were in a state of fear. Then, the Blessed One, the resultant Heruka, entered the absorption called "The All-Knowing, Victorious Vajra of the Mind Mudrā." From the ūrṇā-hair-treasure between his eyebrows, he emitted light, thereby rousing all the yoginīs. In this context, "All-Knowing" refers to the knowledge of all aspects together with appearances; "Vajra" refers to the knowledge of all aspects without appearances; and "Victorious" refers to being free from the obscurations of afflictions and the knowable. Having entered that absorption, he roused them with the intention of showing that the nature of all sentient beings is the Buddha. He then declared:
"Though sentient beings are Buddhas,
Yet they are obscured by adventitious stains."
This refers to the intention that the self-knowing, luminous mind is the dharmakāya by its very essence. "Abandoning that is Buddhahood itself" means that by means of the path of inference, after three countless eons, the adventitious stains are purified and one becomes a Buddha; or, [alternatively,]...
Through the path of direct perception, by means of the four mudrās, the collection of causes and conditions is seen like a reflection in a mirror, whereby one attains buddhahood in a single lifetime. Therefore, these sentient beings are the perfectly awakened Blessed Buddhas.
Those worldly ones who, through the paths of direct perception and inference, do not know the suchness of the luminous mind, have consumed the poison of clinging to things as real and have thus fainted within the saṃsāra of the three realms. The goddesses of the elements, who are likewise unconscious of the nature of things, are also fainted by that same fact. Regarding the statement, "By knowing that very reality, one abandons [it]," just as one who has fainted from consuming poison is cured by knowing the nature of the poison so that it becomes medicine, by abandoning the delusion of clinging to things as real, one will attain non-abiding nirvāṇa.
Having thus shown the natural state of things, the path of the relief of calm abiding and the direct realization of emptiness through special insight are shown by the words, "By whatever piece of poison..." and so forth. If one consumes poison without the methods of mantra, tantra, and yantra, all people will die. Regarding the phrase, "By knowing the reality of the poison," if one consumes poison while employing the mantra of the breath through the left nostril, the touch of the left ring finger, and the yantra of medicinal substances such as māgī, the disease of poison will be cleared away; thus it is said, "Poison is exhausted by poison." Having shown the example well-known to physicians,
To demonstrate an example well-known in the world, it is said: "Just as for one with a wind disorder, one should give the consumption of peas." Just as the light peas, when weighed on a scale, overcome a wind disorder in one whose elemental wind is predominant, so too, the very state of existence (bhava) that knows suchness (tathatā) purifies the desire, hatred, and so forth of the existence within the three realms of cyclic existence (saṃsāra). This is the authentic conceptualization (samyak-saṃkalpa) that is free from the eighty innate conceptualizations.
In that regard, by being truly attached to the afflictions (kleśa) such as desire, one is born into the cyclic existence of the three realms. By ascertaining that very state without conceptualization, the immovable karma of the meditative absorption (samādhi) of concentration (dhyāna) arises. By realizing the emptiness (śūnyatā) of desire and so forth, one becomes the primordial wisdom (jñāna) of the first [bhūmi] through the untainted vow (anāsrava-saṃvara).
As it is said in the Śrīparamādya: "Desire, hatred, and delusion are poisons when taught as unequal; but when relied upon through the realization of the nature of phenomena (dharmatā), they become nectar (amṛta) itself."
To demonstrate an example from the treatises on secret arts (upaniṣad): "Just as water that has entered the ear comes out by pouring more water in, so too, the conceptualization of things as real is purified by the very method of suchness." This is because, by relying on the Great Seal (mahāmudrā), one knows the nature of phenomena (dharmatā) of internal and external entities.
To demonstrate a second example from the treatises on secret arts: "Just as one who has been burned by fire is benefited by being warmed again by fire, so too, when one is burned by the fire of the afflictions such as desire..."
Through great desire, one is attached to the three realms; through great hatred, one is free from attachment to the three realms; and through great delusion, one exchanges self and other. This is the path of relief through calm abiding (śamatha). By relying on the Great Seal (mahāmudrā), one comes to know the dharmatā of desire and the other afflictions, thereby becoming free from faults.
Having thus explained the characteristics, the meaning is now explained: "By whatever terrible actions of beings one is bound," it is said. This refers to the terrible views of superimposition and deprecation held by beings of the three realms, which motivate the ten virtuous and ten non-virtuous actions. Whatever leads to the higher realms or the lower states, through the path of relief via calm abiding, non-conceptual cognition arises. When one knows the tathatā (suchness) of virtue and non-virtue through special insight (vipaśyanā), and possesses the methods of calm abiding and special insight, one pierces the core of emptiness within the reality of virtue and non-virtue and is liberated from the bonds of existence.
"Beings are bound by desire, yet are liberated by desire itself." This means that the thirty-three, forty, and seven conceptualizations associated with joy, supreme joy, and innate joy are the conceptualizations of desire that constitute bondage. If one knows the tathatā of desire, the three appearances of the mind become luminosity (prabhāsvara), and thus one is liberated. To show the conclusion of this, it is said: "This meditation of reversal," and so forth.
From the arising of desire in the direction of its continuity, its dharmatā is realized through conceptualization, thereby reversing saṃsāra. This meditation is not realized by those internal non-Buddhists who practice the three piṭakas. Having thus shown the emergence of the utterly pure deity, the definition of the mudrā is shown: "Within the nature of the single great joy, the nature of the five elements is external." Thus it is said. The single great joy is the self-knowing luminosity of the mind. Based on the nature of the five elements, there arise five distinctions of cognition known through the direct perception of the body.
Furthermore, if one asks how this is realized in non-conceptual cognition, it is said: "From the union of the vajra and the padma." Through the meeting of the channel of the earth element at the nirmāṇa-cakra of the navel, it becomes subtle. If the dharmatā of the subtle is known, great delusion becomes the nature of Vairocana. If the characteristic of the water element and touch is known, great hatred becomes the nature of Akṣobhya. If the dharmatā of the touch of heat is known, desire becomes the nature of the Protector Amitābha. If the dharmatā of the wind moving within the padma is known, great envy becomes the nature of Amoghasiddhi. If the dharmatā of the nature of space, which is great bliss, is realized, the great avarice arising from space becomes the nature of Ratnasambhava.
Furthermore, from the Samāyoga: "The distinction of the three appearances will be clearly realized from this." Thus it is said. "In that way, the five aspects are to be known" means:
Just as knowing the dharmatā of the five elements transforms them into the nature of the five families, so too, by realizing the distinctions of the dharmatā of form, sound, smell, taste, touch, and so forth, [many thousands arise from that]. With this in mind, it is said: "From that, many thousands arise." Regarding the conclusion: "Therefore, it is the supreme expansion; it is the single activity of great bliss." This refers to the luminous clarity (ābhāsvara) of the mind as great bliss. Although it is one, it is divided into five aspects through the distinctions of the five minds, such as desire and so forth. Furthermore, although the family of the Tathāgatas is one, numbering as many as the sands of the river Ganges, it becomes a hundred families, a hundred thousand families, and ten million families. This occurs because, by relying on adventitious wisdom, it becomes immeasurable through the distinctions of the objects of focus. For that reason, even the immeasurable families arise from the family of supreme joy and luminous clarity. As it is said in the Samayoga: "Just as fish leap quickly from a clear river, so from the nature of empty clarity, the Net of Magical Illusion (māyājāla) arises." Here, having thought, "If clarity is the single nature of luminous clarity, how can the families become many?" the question was asked: "How is it that from the extremely subtle and condensed luminous clarity, such a variety of natures arises?" The Blessed One replied, as it is stated in the Bodhisattvapiṭaka: [The passage continues].
Just as many buddha-fields may reside upon a single subtle atom without either overlapping or becoming crowded, and as it is said in the Avataṃsaka Sūtra: "Though there is no arising in the dharmadhātu, arise, arise, O deity who possesses the ten powers," so too, although the mind is a single self-knowing luminosity, some realize the dharmatā of emptiness through the reflection of form; some through the reflection of sound; some through the reflection of smell; some through the reflection of taste; some through the reflection of touch; some through desire, hatred, and delusion; and some through the earth, water, fire, wind, space, and the winds of the five elements. These infinite types of realization of the dharmatā arise based on the gathering of the causes and conditions of the four objects, the mudrās.
Having thus explained the characteristics of the objects, the explanation of the characteristics of the "union" of the actual meaning is as follows: "The characteristics arising from union," and so forth. "Union" is the characteristic of the equal application of the four methods and the four mudrās. "Arising" refers to consciousness and primordial wisdom (jñāna). "Characteristics" refers to the direct realization of the emptiness of bliss, free from the eighty innate natures. Intending to explain this, he addressed the goddess, saying, "Listen directly!"
Intending to explain the meaning of: "In the joy of the supreme secret, the self of all dwells eternally," he said: "The secret is called the element of earth."
Thus it is said, and so forth. Regarding the literal meaning, concerning the five excellences of the introductory setting (nidāna), the intention of the Blessed One in teaching the introductory setting is that, by relying upon the action seal (karmamudrā) or the commitment seal (samayamudrā), the wisdom of the first bhūmi is directly realized. This is what was taught.
As for the action seal and the commitment seal, in the center of the emanation wheel at the navel, amidst the locations of the channels of earth, water, fire, and wind, the avadhūtī—the channel of space—is situated. By touching that, non-conceptual cognition arises; therefore, it is said that [the Blessed One] "always dwells" there.
Alternatively, when one always dwells in the secret mirror-like [wisdom], the supreme equality [wisdom], the joy of individual discernment [wisdom], and the all-pervading nature of the performance of duty [wisdom], one realizes the dharmadhātu, the great seal (mahāmudrā).
Furthermore, by relying upon the dharma seal (dharmamudrā), one realizes emptiness through the nature of form as Vairocana, sound as Ratnasambhava, smell as Amitābha, taste as Amoghasiddhi, and touch as Vajrasattva. Thus it is said: "Always dwelling through the realization of emptiness."
Alternatively, in the secret empowerment, one realizes emptiness from the taste of the five nectars (pañcāmṛta). The form of the drop (bindu) that condenses the actual five nectars is taught to be peerless.
In that way, the Teacher, dwelling in the supreme secret joy, intends that the four seals are the objects for the realization of emptiness by a beginner bodhisattva. With this in mind, it is said:
"The utterly pure wisdom is the form of all goddesses."
If one wonders who it is that dwells eternally, it is said: "Vajrasattva is correctly described as supreme bliss." This refers to the wisdom (jñāna) that realizes the emptiness of all aspects. If one asks, "Is that adventitious wisdom?" it is said: "The self-arisen nature is renowned as the dharmakāya." One should understand that the ultimate coemergent (sahaja) arising from the cause of clear light (prabhāsvara) is the dharmakāya. If one asks, "By what means is that known?" it is stated: "It abides in the coemergent insight (prajñā)." The samaya-mudrā, possessing the heat of wind and fire, is the coemergent insight; when it is stirred by the wind of the inhalation and exhalation of breath, it moves to the maṇḍala of space at the crown of the head. Because the form of the inner heat (caṇḍālī) destroys conceptual thought, it is called Nairātmyā. It is described as "vasantatilaka." In this context, vasanta is the seed-syllable that is the basis for the arising of physical bliss, and tilaka is the heat of wind and fire, which is the basis for generating physical bliss. If one asks, "What is the measure of the heat that enters through the avadhūtī?" it is said: "The measure is like a hundredth of a hair-tip, like a thousand flashes of lightning." If one asks, "At what time?" it is said: "At the time of the deity yoga." This is the time of the deity of the wisdom stage, which is the realization of bliss without conceptualization. "In the intervals of the pores of the skin" refers to the time of the mantra stage, which possesses the heat of wind and fire.
Having entered the pores of the body in the ten directions, the winds of the gods that enter within and the asuras that move outward are bound and blocked. They then proceed to the heart cakra and the throat cakra. Exiting through the right rasanā at the opening of the right nostril, they enter the lalanā at the opening of the left nostril. It is said that for the duration of three breaths—exhalation, inhalation, and retention—they pierce the ūrṇā-kośa at the brow and circle the method three times.
First, entering the avadhūtī is difficult to perceive because it is as subtle as the tip of a hair. Second, pervading the pores of the skin, the inhalation and exhalation are blocked. Third, as warmth flows through the right and left channels, for the duration of three breaths, it pierces the ūrṇā-kośa from below. It then enters the thirty-two channels of the crown of the Buddhas of the ten directions through the left nostril, which is called hotaya. Having entered there, it burns the jālandhara cakra at the crown, melting the bliss of conventional bodhicitta. It then returns through the previously mentioned crown opening and enters the center of pūlīramalaya.
The thirty-two channels are burned by the heat of the caṇḍālī, generating the joy of the Buddhas. Having rested at the throat saṃbhoga-cakra, it generates the joy of the Buddhas by burning the samaya-cakra at the heart. Then, it arrives at the location of the navel nirmāṇa-cakra.
If the bodhicitta abides just as the drop of blood previously abided, the stages of wisdom—the absorption of meditative concentration—will arise directly. This is the definition of the union (yuganaddha) for the purpose of generating the absorption of non-conceptual bliss by relying upon the four mudrās.
The commentary on the fourth chapter of the sixth section is complete.
Having thus taught the supreme accomplishment, the branches of worldly accomplishment—the verbal symbols, the physical symbols, and the elixirs—are now shown. Regarding the definition of the verbal mudrā, it is said: "I wish to hear from the Blessed One," and so forth. There are three types of verbal symbols: at the time of empowerment in the causal tantra; at the time of the feast circle (gaṇacakra) in the method tantra; and at the time of the peaceful drink and the purity of the messenger (dūtī) in the result tantra. When receiving accomplishments from the maṇḍala of both the generation and completion stages, these become branches of accomplishment by way of the uncontaminated speech of the buddhas and bodhisattvas, the uncontaminated physical symbols, and the uncontaminated mudrās of the view. Therefore, one wishes to hear those symbols from the Blessed One.
Regarding the phrase, "How is the intentional speech explained?": it is a request to please explain well the medicines and yogic exercises (yantra) taught in the Hevajra, the Vajrāsana-catuṣpīṭha, the glorious Cakrasaṃvara, the views of Hevajra, the Samputa, and the Ḍākinī tantras.
"Unrealized by hearers and so forth" means that hearers (śrāvaka), solitary buddhas (pratyekabuddha), and worldly gods do not realize the undefiled signs. "The great samaya of the yoginīs" means that the undefiled vows which serve as the signs of the buddhas and bodhisattvas are called samaya. "Laughing, looking, embracing, and likewise union"—this is a request to the Blessed One to definitively explain the purpose required in the four classes of tantra: Action, Performance, Dual, and Yoga.
Having thus requested the introduction, the excellence of the occasion is now described: "The intentional explanation, the extensive explanation, and the thorough expansion of the samaya signs." The "intentional explanation" refers to verbal and physical signs. The "extensive explanation" refers to the detailed explanation of the meaning of the signs in the Hevajra, the Vajrāsana, and so forth. "The thorough expansion of the samaya signs" means those that serve as the signs of the buddhas and bodhisattvas.
Addressing him as "Vajragarbha," [the Buddha says:] "I shall explain those signs of the buddhas and bodhisattvas by applying them to ordinary conventions; listen with a mind endowed with one-pointedness and the wisdom of hearing."
From the term madanām (intoxicant) for beer, up to mālatīnadanām (vegetables), the branches of the gaṇacakra (feast offering) are explained. From the phrase "the four samayas are explained" up to saliñja (great meat), the branches of delicious drinks are shown. From the word "everywhere" up to kakkola (lotus), the branches of the messenger’s purity are taught.
Having thus explained the symbols of the Hevajra, the symbols of the Vajrāsana (Four Seats) are now presented, beginning with the term muku. In the context of the ḍākinīcakra of the other seats, muku is the verbal symbol, and placing the fingers in the mouth is the physical symbol of the Eastern Ḍākinī; this is described as: "Placing both hands in the mouth, laughing 'ha ha' in that manner, it blazes."
Goghu is the verbal symbol, and joining the palms at the crown of the head is the symbol of the Northern Lamp; this is described as: "With the palms joined upon the hands, it blazes like a lamp."
Goghu is the verbal symbol, and squeezing the thumbs is the symbol of the Western Bhairavī; this is described as: "From the joining of the two hands in a hollow, she drinks the stream of blood."
Ghughu is the verbal symbol, and covering the ears with both hands is the symbol of the Southern Kambojī; this is described as: "Holding the threatening gesture and a pestle, she covers the ears of sentient beings whose minds are deluded."
Lugu is the verbal symbol, and...
Covering the tip of the nose with the fingers is the sign of paying homage to the nine wisdom deities. "Dha-sta" is a verbal sign; showing the head of a deer is the sign of the response to homage. Having thus shown the signs of the Catuḥpīṭha, the signs of the glorious Cakrasaṃvara are shown by stating "Da" and so forth. From "Dha" up to "Bhū" is the sign of conferring empowerment. From "Pa" meaning "charnel ground" up to "Jha" meaning "the two calves" is the sign of the purifying absorption. By "Ba" and "Bha," the common signs of the goddesses of the vīracakra, the goddesses of the offerings through permission, and the conduct of all the branches of enjoyment are explained. If one asks what those signs are like, it says, "Each of those letters." If one asks whose signs they are, it is said, "They should be known as the signs of the hero’s sister," which are the signs of the Buddhas and Bodhisattvas of the Śuddhāvāsa realm. If one asks what is necessary for a beginner yogi at this time, it says, "Knowing the mudrā of the samaya of letters." This means that beginner yogis must know the mudrā of the samaya of the untainted letters. Having thus explained the signs of each individual letter, now, wishing to explain the verbal signs, the request for the verbal signs is made with "Vajragarbha and so forth." If the verbal signs are not understood:
Thus, in order to cause those beginners of the future who do not understand the symbols of the untainted (anāsrava) to realize them, he requested, "Please explain that great bliss." The response is: "I shall explain those to you in brief," and so forth. Although these are the verbal symbols of the Buddhas and Bodhisattvas, which are taught extensively in the Tantra of One Hundred Thousand Verses, I shall explain them in brief for the sake of what is necessary for yogins. Listen with the wisdom of hearing and with one-pointedness of mind through the wisdom of reflection.
From the words "Pṛṭaṅgi" onwards, up to "the wisdom of the verbal symbols," the verbal symbols are shown. This is taught as an illustration so that beginners may understand the symbols used by yogins in the twenty-four sacred sites. Furthermore, once the signs of the generation and completion stages are attained, it becomes the wisdom of the verbal symbols that serves as a branch of the accomplishments (siddhi) during the three types of purification for receiving those accomplishments.
Having thus shown the verbal symbols, the physical symbols are now shown: "Equal, sitting, and the forehead; the downfall is always taught." This means that at the time of receiving accomplishments, these become branches of the practitioner through the yogic exercises (yantra) of the gaze. Regarding that, first, "equal" is explained: "Pointing from the left during the empowerment," and so forth. This means that at the time of receiving accomplishments, or during the time of the deity or the ritual activity, if one is to bring the four families under one's power:
It is explained that by relying on the flow of the wind through the left [nostril], one should gaze with both eyes at the opening of the nose to accomplish the siddhis. Second, for summoning, one should perform the application of gazing upward with both eyes, relying on the portion of the wind flowing through the right. Third, for binding, one should perform the application of gazing at the bridge of the nose with both eyes, relying on the wind flowing equally. Fourth, for killing, one should perform the application of gazing straight at the tip of the nose with both eyes, relying on the wind flowing slowly.
Regarding the teaching on the flow of the wind in conjunction with those gaze-applications, it is said: "For the falling [action], it emerges outward." Thus, one should expel [the wind] outward through the application of the syllable HŪṂ and the outward flow of the wind. One should bring [the object] under control through the vase-like application, with the syllable A and the inward entry of the wind. For summoning, it is through the application of the syllable OṂ and the inward entry of the wind. For binding, it is through the syllable HE and the life-force (prāṇa) being made to enter the avadhūtī at the end of the pacifying [action].
Having thus taught the mudrā of the gaze, the teaching on the homa as a branch of the siddhis is as follows: "For the falling [action], from wood that drips." Thus, with the gaze and speech of killing, together with the mudrā, one should perform the homa with soft wood such as pālaśa. With the gaze and mantra of magnetizing, one should perform the homa with flowers. With the gaze and mantra of summoning, one should perform the homa with "vajra-wood," namely śrīkhaṇḍa. With the gaze and mantra of binding, one should perform the homa with "moving roots," namely kṣamā.
Regarding the phrase, "By training through the application for six months," this is the ritual for repetition if [the result] is not achieved. If one repeats the application of the homa for six months, there is no doubt that accomplishment will be attained.
If one wonders, "If the mind is not habituated to meditative absorption (samādhi), how can it be accomplished through [mere] view and speech?" it is said: "Because the miraculous powers (ṛddhi) of the Buddha are inconceivable, one should not suspect this to be a deception." Since the uncontaminated (anāsrava) miraculous powers of the Buddha are inconceivable, one should not suspect that this assembly of dependent origination is deceptive.
If one asks, "What are the meditative absorption and the attire [of the practitioner]?" it is said: "Through the application of Vajrasattva and the rest, the two—the master and the one returning the prostration." This means that when the yogi of the six families, such as Vajrasattva, and the yoginī of the six families, such as Vajravārāhī, accomplish [the practice] through the mudrās of the branches of accomplishment—the mudrā of the prostration and the mudrā of the returning prostration—then by moving the right eye, one travels through the sky, and by moving the left, one becomes victorious in battle.
Likewise, by wearing the masks of the six goddesses, such as Gaurī, and moving the left eye, the accomplishment of victory in battle will be perfected. By means of the images of Vajrasattva and the rest, if the right eye is moved, one will travel through the sky. In that way, the yogi, possessing the "mechanism" (yantra) of the view, engages in worldly conventions through the conduct of arising.
The wisdom of the mudrās for accomplishing mundane and supramundane siddhis has been taught. Having thus taught the yogic exercises of body and speech, the medicinal preparation called tantra is now taught: "The glorious Vajrasattva," and so forth. A practitioner of the glorious Vajrasattva yoga, having generated [the deity] through the four branches of approach and accomplishment and attained the signs, or having donned a mask in the exact form of the [deity's] body, should cultivate white mustard seeds in a human skull as prescribed. By eating the oil of the ripened fruit and applying it as an ointment, one will accomplish any of the twelve activities, such as invisibility. This is also stated in the Samayoga. If that very white mustard is scattered in all directions by a practitioner of the glorious Vajrasattva yoga who is equipped with the attire of wrathful activity, it will protect oneself and others, and there will be no obstacles in seeking the siddhi of the Buddha.
Having thus explained the common application, the specific application is as follows: First, one should cultivate white mustard seeds in the skull of a twice-born Brahmin in the same manner. When they have ripened in autumn, one takes the fruit and cultivates it in the skull of an outsider, such as a Kṣatriya or other human, and when it has ripened, one takes the fruit. Whoever ties it around their neck will assume the form of a deceased man or woman. Likewise, having cultivated white mustard seeds in the skulls of crows, owls, vultures, and so forth, [the same result follows].
Whomever it is tied around the neck will take on that person’s form. Likewise, having cultivated [the substance] in the skull of a white olmasé or in the skull of a brahmin, and subsequently having cultivated it in the skulls of those of the Vajra family and so forth, one should shape it with the mantra of Buddhalocanā, moisten it with the mantra of Māmakī, weave it with the mantra of Pāṇḍaravāsinī, and harvest the fruit with the mantra of Tārā. If one performs the practice according to the ritual, whomever’s skull it was cultivated in—whether an elephant, a horse, or the like—one will take on that being’s form.
Likewise, having placed guggulu incense in the mouth of a corpse and burned it in a fire of charred cemetery wood on a day of the waning moon, if one fumigates [the target], it will cause the descent of a deity upon all beings without exception.
Regarding the other ritual for causing descent that is taught: "skull" refers to those of brahmins and so forth. "Fruit of the golden tree" refers to the Chinese langtang. Madulunga is molasses. Alama is realgar. Citra and śuḍaka are well known. "Hen’s egg" refers to one that has been broken into pieces.
Having explained the ritual for causing descent, the ritual for wrathful activities is explained: "the root of the white horse-killer" refers to the root of the olmasé. The arka tree is the pohimala tree. Regarding "earth and lava": if one smears the hands with a paste made of equal parts of chagpa, snake, and scorpion tails, and then touches food before [the recipient] has eaten it and gives it to that person, it will become a compounded poison. Having soaked the arka wood in a human skull for seven days and mixing it with thonglokor, [it is used for the ritual].
Having drawn the form of a snake, whatever food the hand touches will turn into poison. As for the teaching on the medicine that overcomes compounded poison: by mixing sandalwood, nāgakesara, and yavānī (costus), along with pauṣkara and tagara, and boiling them in water used for washing rice, if it is administered, one will recover and the poison will be pacified without remainder. Regarding the child born on that very day: if one makes a pill from the sandalwood, vaca, and tagara of a child who died in the mother’s womb while drinking milk, and eats it, then even if one drinks poison as much as one desires, one will not be harmed by the poison. If one smears the hand with an equal portion of the juice of bhallātaka boiled in the fat of a two-headed frog and a two-headed snake, and gives any food whatsoever, the poison will be pacified. By mixing cow’s butter, vajra (śrīkhaṇḍa), peacock blood, and the flesh and vertebrae of a two-headed snake, and anointing the hand with it, one makes the beings of the three worlds free of poison. Having settled in the absorption of a deity, naked and with hair loose, at the time of midnight on the twenty-ninth day, one takes the root of the likā plant and makes it into a garland of seven pieces; whoever has it tied to their hand, their feverish poison will be pacified. Having thus explained the rites of sorcery and pacification, the explanation of the rite of separation is as follows: by fumigating with a pill made from the sloughed skin of a black snake and an equal portion of peacock feathers, whoever is fumigated will be separated.
Alternatively, the smoke of equal parts of crow and owl feathers will cause the Ḍākinī to flee even if she has not been expelled. If one places the head of a snake and the tongue of a mad dog inside a frog made from horse-hoof leather and buries it at the enemy’s door, they will be driven away. The medicinal plant haṇili is known in the world as nāgali; it is shaped like a hunting dog. The bone of the dīrghagrīva is the bone of a camel. The preparation of the corpse-hair is in equal parts.
Having explained the methods for splitting and expelling, the preparation for generating the superknowledge of the divine eye is as follows: mix equal parts of red karavīra flowers, balātaka, and cūḍāmaṇi (water-lily), smear it on a mirror, and look into it; one will then know one’s previous births. Mix equal parts of the claws of a horse, wolf, pig, monkey, donkey, and camel, burn them in a sealed vessel, and reduce them to ash. Mix this with frog fat and smear it on a mirror; one will see as before.
The medicinal plant akota is like a white sevā flower; it is a specific type of flower. Combine the oil extracted from its fruit, the milk of a yellow cow, and the gorocanā (yellow bile) found in the eyes. On a full moon day, smear this on the eyes of a young child and look into a mirror; one will see the forms of previous births.
Grind the oil of aśvattha with the fruit of tagara and smear it on a mirror and on the eyes; one will see ordinary men and women in the form of gods.
Regarding the explanation of not being burned by fire: if one applies a paste made from the "rabbit-eared" (śaśin)—which refers to the vākhū plant, the padma insect, and the ga-yon-can—along with the "crow's hand" and the roots of the pātala tree (whose leaves shrivel), to the feet, one will not be burned even if one steps onto fire. If one anoints the limbs with the fat of a lizard and a frog, along with dūrvā grass, the "rabbit-eared" (vākhū), and the root of the padma, the heat of the fire will be cooled. If one fills the mouth with the blood of a water-snake and enters the water, one will not be wetted by the water for as long as one desires. If one places both feet into shoes filled with the seeds of the dōṅ-ka tree and walks upon the water, one will not sink, just like a boat.
If one mixes equal parts of red ochre, ser-tsur, and sulfur, makes a paste inside a mother-of-pearl shell, and anoints the body with it, one will not sink in water. If one administers a mixture of the seeds of the gser-shing tree and the seeds of the Chinese laṅ-taṅ plant, along with the powder of gser-shing wood eaten by insects, and the flesh of the cuckoo, the owl, and the hawk, one will become invisible like a preta. If administered mixed with molasses and kañci, one will be restored to life. If one grinds the feathers of the "twice-born"—the cuckoo, the cat, the monkey, the hawk, the owl, and the mongoose—into a powder and administers it mixed with the dung of a white-throated crane, one will go mad. If one places the tail of a wolf and the right wing of a crow beneath a bed, one will be seized by a graha spirit before long. The passage beginning with "the fruit of the gser-shing tree" is easy to understand.
The "copper-crested" is the domestic fowl. If [its fat] is smeared on the head, one will go mad; if the hair is shaved, one will recover. By the phrase "the fruit of the golden tree" and so forth, the meat of the madulunga, the pigeon, the peacock, and the domestic fowl are included. The remainder is easy to understand.
Furthermore, regarding the expulsion [of others] that was taught: having smeared the hands with oil, one should smear a pacumarda—which refers to a specific type of māpa wood and the wood of a crow's nest—with charred charcoal from a charnel ground. If the resulting ash is mixed into someone's food and drink, or placed on their head, they will be expelled.
Regarding the teaching on the separation [of couples]: the feathers of a crow and an owl, the hair of a brahmin and a naked ascetic, and the ash from burning [these] in the smokeless embers of a golden tree, if placed unobserved beneath the bed of a man and a woman, will cause them to be separated.
Thus, these ten activities are the wisdom of consciousness taught in the Cakrasaṃvara Tantra. By ordinary beings possessing consciousness performing these tantric medicinal applications, they will become equal to the wisdom of the Bodhisattvas. Having thus explained the applications of Cakrasaṃvara, the explanation of the medicinal applications taught in the Hevajra is as follows: "If [one desires] to summon," and so forth. The phrase "black bitch" and so on is easy to understand. "Bearing the names of women and men" refers to growing āmra and other plants in the skulls of men and women. "Elephant dust" is that of an elephant in rut.
The fortunate one will come to possess enjoyments. By the word "bhūta" is meant "flowing." "Sadāprarudita" is called runtanti, meaning it is always possessed of dew. "Dandotpala" is the blue gentian. "Hasadeva" is the sheep's eye. "Madya" is yeast. "Putrajana" is the black doba, a type of root. "Eranda" is the castor oil plant. "Viṣṇukanda" is the Viṣṇu incense. "Lakṣmīṇa" is the dum-bu-u-su. "Avadāna" is the nine-rooted plant. The arka tree is the root whose leaves face the sun. "One's own blood" is that of the left ring finger. "Ramaduti" is the nye-shing-pa. "Dugdhinī" is the skyabs. The "buffalo's nose-rope" is the gsos-thag. The "wheel of the Lord of Birds" is the gres-ma flower. "Lham-bu-chu-gsher" is understood. "Manaśila" is realgar. "Rudra" is salt. "Mangala" is ro-can-a. "White dūrvā grass" is the white rim-pa. "Deer-dūrvā" is wild dūrvā. "Rocana" is yellow gallstone. The "wheel of Viṣṇu" is the blue gres-ma flower. "Lham-bu-chu-gsher" is a small red insect. "Avanada" is the nine-rooted milky plant. "Viṣṇukanda" is the Viṣṇu incense. "Nantakita" is the divine insect. "Kudaracana" is white thel-ka-rdo-rje. "Little bird's navel" is the ram-bu. "Indra's barley" is the fruit of the spyi-zul. "Siṅgala" is the bil-ba. "Candramas" is the wa-khu. The "Suta" tree is the sky-vine. "Jayanti" is the white jujube.
Kirikaṇi is a large bean. Kavitā is a split bilva fruit. Sārjarasa is the resin of the jijaka tree. The "three metals" are gold, copper, and silver. As it appears in the Vajraḍāka Tantra, these are made into pills of chickpea size. Srotāñjana is the "frog-back" purple mineral. Śaṅkhaṇaka is the flower of the white sevā tree. Marava is the madhuka tree. Tejopāna is the "nine thorns." Eṣaka is the black bodhicitta tree. Priyaṅgu is the green khra-gro plant. "The forest of the ancestors" is a charnel ground. Darma is the blue fly. Alternatively, the phrase "those substances previously mentioned" refers to a pill made from vimalā, the flower of the white sevā tree, madhuka, the blood from the first appearance of the menses, tejopāna, orpiment, and realgar.
Having thus explained the knowledge of invisibility, the clairvoyance of the divine eye is explained by the passage beginning with "Then, the eye salve," and so forth. Regarding the fat of "great flesh" and so on: these are wrapped in vulture skin for six months, placed inside a hollow vulture leg, and if the eyes are smeared with the powder of human bone, one will come to know hidden treasures.
Having explained what appears in the Hevajra Tantra, the medicinal substances appearing in the Śrī Cakrasaṃvara will now be explained. It is said, "By which the practitioner achieves accomplishment," and so forth; this explains the activity of achieving accomplishment through medicinal formulations without the need for meditative absorption (samādhi) or mantra recitation.
If one is unable to accomplish the ritual procedures for action because of a fondness for meditative concentration and recitation, then even inferior sentient beings will achieve accomplishment through the collection of medicines. Regarding the phrase "born from the vajra ocean": "vajra" refers to bitumen; "born from the ocean" refers to sea foam; "sour dregs" refers to fermented grain liquid. "Pounded together" refers to mercury combined with the medicines. Regarding the phrase "with a warm pestle": this means rubbing it repeatedly upon a warm base; that is, rubbing it repeatedly with that pestle on top. "Snuhāri" is śrīkhaṇḍa (sandalwood); "jāti" is jātiphala (nutmeg); "sour liquid" is prepared wine. "Together with the plantain" means together with the fruit. "Boiled in a copper vessel" means boiled in a copper water-vessel. "Iron filings" are the powder of tse-mug. "Bakula" is the lebar flower; "great utpala" is well known in the world. With these,
one should rub them on a stone slab until they are dry; this is the stable preparation known as "vajra milk." "Vajra milk" is śrīkhaṇḍa. "Lichen" is red salt; "borax" is the branch of salt; "copper" is the copper vessel. Having made these equal to the mercury, if one boils them with the powder of sulfur called dandapaśa, they will turn into gold. Having thus explained the preparation of the alchemical elixir, the explanation of the internal medicinal preparation now follows: then, the "Heart Essence of the Ritual for Alchemy," called Kun-las-’od (Light from All), was spoken.
Alchemy (rasāyana) is so called because it prevents aging, restores virility, and gives rise to the absorption (samādhi) of meditative concentration (dhyāna). The Essence Compendium (Sārasamuccaya) is explained as being extracted from the Tantra of One Hundred Thousand Verses (Śatasāhasrikā-tantra) and other sources. Regarding the phrase "by relying on that binding," the ritual for cheating death is the explanation of the action (karman) to be relied upon. The explanation of the yoga ritual refers to the five nectars (pañcāmṛta) residing within the human body.
Having thus presented the brief summary, the detailed explanation follows: "The four equalities" refers to the essence of excrement. "Urine" refers to the fragrant water. "Sandalwood" refers to the blood of one killed in battle. "Camphor" refers to the semen. "Sali-ja" refers to the "great flesh" (mahāmāṃsa). "Sihla" refers to self-arisen blood. "Kunduru" is a symbol for sexual union. "Kakkola" is the lotus. "Mukha" is the foot. These are the "great medicines," so called because they are the medicines residing within the human body.
Regarding the phrase "endowed with power at the six times," there are six [times] externally, and internally, if the yogi consumes the nectar during the six sessions, the body will be endowed with essence, and white hair and wrinkles will disappear. If one wonders what the times for the practice are, it is said: "Spring, summer, and autumn, / And the early and late winter."
Regarding those, the times of application are: spring is the forenoon; summer is midday; autumn is the evening; late autumn is the first watch of the night; the middle of the night is the portion of early winter; and late winter is the dawn.
"The application of those times for the sake of the yogi shall be taught to you, O fair-faced Vajravārāhī," it is said. If one wonders what is to be consumed during the six times: at midnight, one consumes the self-arisen flower; in winter, the semen; in the morning, the essence of feces; in the afternoon, the essence of urine; at midday, one's own blood; and at dusk, the marrow of the bones. Regarding the dawn, it is specifically said: "Camphor is to be consumed in late winter." Thus, it is explained that one should consume the five nectars (pañcāmṛta) with the addition of bodhicitta. Likewise, adding the essence of feces in the morning, adding blood at midday, adding the essence of urine in the afternoon, adding marrow at dusk, and adding the self-arisen flower at midnight—consuming these is called "inner alchemy" (rasāyana). Because these principal [substances] consist of the five nectars and five heroes, with the addition of the six medicines during the six times, they are called "these principal ones."
Whoever always remains in meditative equipoise—having settled in the absorptions (samādhi) of the generation and completion stages—should rely on this inner alchemy with a joyful, one-pointed mind, and will thereby be liberated from the results of aging, death, and so forth. Having thus explained inner alchemy, the explanation of outer medicinal alchemy is as follows: if mercury, sulfur, lotus blood, butter, and "great meat" are combined and stirred and boiled for three hours, the four types of combined diseases will be overcome.
Regarding the phrase "to be applied again and again," it should be applied to the pacifying activities of wind, phlegm, and their combination. Regarding the phrase "having taken the fourteen substances," these are the five nectars and five heroes, plus mercury, sulfur, lotus blood, and "great flesh," making fourteen. Regarding the phrase "eat the nine and the bali," one should eat by adding the aforementioned numbers to the five nectars. Regarding the phrase "by the portions of the sun and moon," this means that during the three periods of the day, one should add the six portions of nectar at whichever specific time is appropriate, eating and performing the activities as desired. If one eats for twenty-one days while the constituent elements are balanced and the medicinal methods are complete, the nails and white hair will fall out, and they will grow back like those of an eight-year-old child. Regarding the phrase "having accomplished it, by means of those substances," once the essence-extraction (rasāyana) is accomplished, the substances of the nine orifices are transformed into gold. Having explained the external alchemy of gold-making, the ritual for the clarified butter (ghṛta) is now explained: the "tube-fat" is marrow; the "bali-fat" is semen; the "clarified butter" is great fat; and the "four-equal" is the essence of excrement. Having equalized those substances, they should be purified as a paste with bali-water. Then, the "elixir" mentioned above—the heart of dūrvā grass—and milk should be mixed in equal parts and combined. Regarding the explanation of the measurements: "Of thirty srang of powder, one should eat with double the amount of water. One should boil it until four srang remain." Thus it is said. The bali is three times [the amount].
"One should prepare them in sequence" means that [the base] is three times thirty-two srang. "Four times the clarified butter" means four times thirty-two srang. The milk and the essence of dūrvā grass are half the measure of the clarified butter. Half of that previously mentioned paste consists of marrow, bali-kā oil, and the refined essence of clarified butter. The paste including black turmeric is half that measure. These should be mixed together and boiled as one. Regarding the small, medium, and large: they are those in which three parts of water are removed, and those in which one part of water is removed. The three primary [preparations] in sequence are: the small nasal medication (nasya) of ten srang, the medium drink of eight srang, and the large ointment of eight srang. "The yogi should act with meditative equipoise" means with a one-pointed mind that is free from mental unease and has balanced elements. "By nasal medication one lives for a thousand years" refers to the benefits as I have explained; there is no doubt regarding this, and it is easy to understand.
Having dried the excrement, one should rub it repeatedly with milk and boil it in a sealed vessel over a fire of cow dung. If one adds twice as much [of the base] and boils it with four times the milk, it becomes four times [the potency of] gold. With the three fruits, black turmeric, sour gruel, and tāla [palm], each should be increased by one part and made into a paste. Makhānī is a synonym for citi, also known as "thousand-leaved." "Black" refers to black turmeric. Bakuci is śuṇṭhī (ginger). The "sprout of utpala" refers to one that has not yet opened.
Iron dross is the residue produced from smelting iron. Foul-smelling substance is sulfur. "Boiling those" refers to cooking them in a sealed vessel. The statement that such medicinal butter increases longevity and health is the description of its benefits.
Having explained the method of administering nasal medicine, the explanation of the medicinal butter for external application begins with the words "Then," and so forth. In addition to the previously mentioned medicinal butter, one should add the substances known as "blood-stealer" (parpata), "golden tree" (suvarṇavṛkṣa), and "dretaprehe" (the yellow flower of the se-pa plant), as well as "sindupar" (granthi). These should be prepared through the sequence of the three boiling stages as previously described.
Regarding the ingredients for that: śama is green wild millet; kesara is nāgakesara; bakula and the "flower of the Vidyādharas" is campaka; nāga is nāgapuṣpa; cakramarda is cham-pa; "night-walker" is turmeric; "severing medicine" is the flower of gresa; "sound of the vighnas" is white mustard; "cuckoo-eye" is the medicinal ba-bya; mutaka is white lo-btsan; kara is the karañja tree; mañjari is the ear-like ear of corn; gana is glang-sna; dadura is barberry; "lord of diseases" is costus; and "black one" is white long pepper.
Having equal parts of these, they should be dried and compounded, which will clear away all diseases. Having explained the clearing of diseases, the explanation of subduing poison begins with: white and red sandalwood, musk, camphor, and sālakī (the re-ril herb).
Regarding nākha, incense made with the claws of a sea monster (makara) overcomes poison and subdues all skin eruptions, coughs, sores, and poisons of the limbs. Having explained the ritual of incense, the ritual of ointment is explained: take the powder of turmeric, sindūra (which is hingulī or asafoetida), the powder of temple bricks, dādurā (the juice of the Chinese laṅtaṅga plant), musk, and the essence of excrement; these four combined with rājarṣi (the root of āva) and kendu (the leaves of āva) will overcome all diseases and heal worms, leprosy, and so forth. As for the phrase "what need is there to mention [it] together with bakucā," it means that what need is there to mention it when combined with white vaca (a medicinal powder for the mouth)? Having explained the ritual of ointment, the ritual of drinking is explained: grind the three hot spices together with dried excrement; if drunk together with the essence of urine, it overcomes all diseases of the internal organs. Alternatively, grind the essence of excrement together with the three fruits (triphalā) finely, mix with butter and honey, and if one eats two śloka measures of it, one will live for three hundred years. As for the phrase "if fresh, it will be so," it means that when the essence of excrement and the three fruits are combined fresh, they should be soaked in butter and honey. Alternatively, if the three hot spices and dried excrement are made into a powder and eaten together with the essence of urine, it overcomes wind disorders and tumors. Warm urine, however, produces gray hair.
Alternatively, the three fruits and the essence of excrement should be boiled together in milk and water, and then applied as an ointment below. As for indramāṇa, grind indravāruṇī and red fruit together, make them into a liquid, boil them in butter, and if one eats them together with musk for three months, all diseases will be cleared away. The phrase "practiced for six months" and so forth is easy to understand. Alternatively, as for nāgapuṣpa, the root of nāgakesara, the medicine pala, and costus—one-third of each—combined with ten pippalī (long pepper) of the elephant variety, if two śo of this powder are mixed with milk, one will live for a hundred years and be freed from hunger and thirst. For this preparation, in a secluded place such as a dry cave and so forth, one should bind the indravāruṇī and, if the karmakundī, the padmā, and the mṛgī are found, one should practice the ascetic observance (vrata) together with them. Regarding the explanation of the conclusion, it is said, "without knowing the binding of time," and so forth; the binding of time is the method for deceiving death. That method should be practiced through the application of the three: yantra, tantra, and mantra. Any yogi who wishes to claim [mastery] without knowing these is like one who wishes to hear a sound and strikes the air with their fist, or drinks the water of a mirage, or threshes chaff in order to obtain rice. The Blessed One teaches this to the yogi who knows the mantras, medicines, and yantras. This is the commentary on the first chapter of the seventh examination. Thus, having explained the medicinal preparations for worldly accomplishments,
Second, the brief presentation of the ritual for the fire offering (homa) is taught by the words: "Pacifying, enriching, magnetizing, and wrathful..." and so forth. This is a request to the Blessed One, saying, "I wish to hear the meditation, recitation, offering cakes, offerings, praises, prostrations, and so forth, for the four activities such as pacifying." Then, the explanation of the characteristics of the fire offering and so forth is the opening of the section: "Listen, Vajra, to the reality just as it is."
Having thus presented the summary, the detailed explanation follows: First, one should perform the approach (sevā) with one hundred thousand recitations; then, the mantra practitioner should undertake the activities of the four types of enlightened actions (karma). Regarding that, first, the explanation of the postures is as follows: if the yogi adopts the "right extended" or "left extended" postures separated by five spans, the "circular" posture separated by two cubits, or the "earth-touching" posture separated by twenty-four finger-widths, then one should sit together with the awareness (vidyā).
Regarding the clothing and the five mudrās and so forth, it is said, "the limbs of insight." If one asks, "Whose fire offering should be undertaken?" it is said: "The Brahmin king, the merchant class, and the commoner class"—the fire offering of these should be undertaken. Regarding that, first, the explanation of the base maṇḍala is as follows: for pacifying, it is circular with a width of one cubit and a depth of the same; it should be surrounded on the outside by three tiers of rims, each four finger-widths wide, and smeared with white sandalwood.
For the rite of enrichment, the hearth should be two cubits in width and one cubit in depth, surrounded by a rim eight finger-widths high in three tiers; it should be smeared with yellow fragrance and strewn with yellow flowers. For the rite of wrathful activity, the hearth should be triangular, twenty finger-widths in width and ten finger-widths in depth, surrounded by a rim in three tiers; it should be smeared with charcoal from a charnel ground. For the rites of magnetizing and summoning, the hearth should be semicircular, one cubit in width and half a cubit in depth, surrounded by a rim four finger-widths high in three tiers; it should be smeared with red fragrance and strewn with red flowers.
Having explained the shapes, the colors are explained as white, yellow, black, and red. The directions are explained as follows: in a temple or maṇḍala, the pacifying rite is in the east, the wrathful rite in the south, the magnetizing and summoning rites in the west, and the enriching rite in the north.
Having thus explained the foundational maṇḍala, the substances are explained: "Then, grains and so forth," and so on, is taught. For the pacifying rite, "rice and so forth" is easy to understand. Regarding the generation of the hearth deity: one should meditate on oneself as Vairocana or another deity, kindle a fire produced from a fire-drill, and generate the fire with the color of a vavaka flower. Facing east, one should perform one hundred and eight homa offerings at the three times of the day. Likewise, one should request the deities such as Vairocana to remain in the place where the fire deity has melted into light. Those desiring pacification should perform one hundred and eight homa offerings. As for the result: one should receive the accomplishment from the wisdom-being (jñānasattva) and request his departure, and likewise receive the accomplishment from the fire deity and request his departure.
Having thus explained the rite of pacification, if one wishes to perform the rite of enrichment, one should gather substances such as sesame and masha beans, and kindle a fire of udumbara wood. Visualizing the hearth in accordance with the rite of enrichment, one should generate the fire deity and focus on Ratnasambhava and the others. Facing north, if one performs a homa of one thousand offerings three times a day, after seven days the patron will become a great benefactor.
If one wishes to perform the rite of magnetizing, one should gather substances such as red sesame, priyaṅgu, and nāgakesara. Kindling a fire of guggulu wood, one should visualize the desired fire deity and Amitābha and the others in red form. Facing west, if one performs the homa, the result will be that the target comes under one's power for as long as one lives.
If one wishes to perform the rite of wrathful activity, one should gather burning substances such as black sesame, masha (blue peas), taṅka (blue honey), and black kimaka fruit. Kindling a fire of corpse wood, one should invite the fierce fire deity, Yamāntaka, and the others. Facing west, if one performs the homa while uttering the name of the target, they will die within seven days.
Regarding the phrase "if not," and so forth: if one stays alone in a secluded place and performs a homa in a butcher's fire using the aforementioned substances, one will be led away by Yama, the Lord of Death.
Regarding the specific actions taught: if one wishes to expel, one should visualize the fire deity of wrathful rites and Yama and so forth within the wrathful hearth, and by burning substances such as white mustard seeds, the target will be expelled. Alternatively, the phrase "and the flesh of a crow" indicates a second method of expulsion; there is no difference in the maṇḍala or the deity, but the target will be expelled through the specific application of substances, mantras, and mudrās.
If one wishes to bind, one should place substances for burning such as meat and fish in the center of an enriching hearth, and invite the fire deity of the binder and Vajra Iron Shackles to reside there. If one burns while uttering the name of the target, they will be bound. Furthermore, in an enriching hearth, if one burns different substances such as turmeric while facing north and reciting the name of the target, they will be bound.
The explanation of the third specific method of expulsion is as follows: in a wrathful hearth, if one burns substances such as the flesh of a dog or a domestic fowl while interspersing the mantra "So-and-so, uccāṭaya" (expel), they will be expelled. The second specific method of enrichment is as follows: if one burns the flesh of a jackal one hundred and eight times in that hearth for the deity, one will become wealthy within three months. Regarding the specific method of subjugation: if one burns substances soaked in the flesh and blood of a cow one thousand times in that hearth and for that deity, the target will be subjugated for as long as they live.
The second distinction of the empowerment rite is as follows: if one soaks beef in alcohol and burns it with the left hand, one will bring [the target] under control. Furthermore, if one soaks in alcohol and burns the eye discharge, the scrapings from the teeth, wood used for cleaning the teeth, earwax, mucus, saliva, excrement, urine, and the dirt from the body, one will undoubtedly bring [the target] under control. In the empowerment hearth, if one mixes the deity’s naturally occurring flowers that have been vomited out with human hair and burns them, success will be achieved.
Regarding the distinction of the rite of killing: in the hearth of wrathful activity, if one smears the base of a crow’s feather with butter and burns it in a fire of cang-lang-tang wood, the target will be expelled or killed. Regarding the distinction of the rite of binding: in the hearth of enrichment, if one performs a homa offering in the fire of that same deity using ati-muktaka twigs, kun-sman-da (doro), mu-kha (blue peas), ma-sha (black peas), sha-na (flat peas), vomited food, and tama-la leaves grown in a tsa [enclosure], one will bind [the target]. Regarding the distinction of the empowerment rite: if one burns all substances mixed with excrement in the empowerment hearth and deity, one will bring [the target] under control. Fourth, if one soaks elephant meat and blood in alcohol and burns them in the empowerment hearth and deity, one will bring [the target] under control. The fifth distinction of the empowerment rite is that if one performs a homa offering of fish meat and alcohol to the deity of that hearth, all women will be brought under control. Regarding the fourth distinction of the rite of expulsion: in the wrathful maṇḍala...
By offering only the flesh of a crow to the deity a thousand times, even Vajrasattva will flee in three days.
The fifth [method of] expulsion is as follows: if one offers the flesh of a crow, the flesh of a forearm, and dadūra in a fire, the result is the same. Regarding the specific rites of sorcery (abhicāra): if one offers "great flesh" (mahāmāṃsa) and the flesh of a vulture together in that hearth to the deity, the target will go insane.
The simultaneous explanation for the restoration of all [these effects] is as follows: if one offers parched rice (śāli) in a peaceful hearth to a peaceful deity, all killing, expulsion, and insanity will be reversed and the victim will recover.
If one asks, "By what kind of person should this be performed?" it should be done by those who have previously completed the service (sevā); it is not for those who have not. If one asks, "With what kind of distinction should it be done?" it should be performed so that no one perceives it; it should not be done otherwise.
The conclusion of all the previously explained rituals is indicated by the words "Therefore..." and so forth. The mantra practitioner should not recite [the mantra] in the presence of anyone. If one wishes to perform it, by reciting while staying alone in a secluded place, all activities will be accomplished.
This is the commentary on the second chapter of the seventh investigation.
Having thus explained the brief presentation of the fire offering (homa), the detailed explanation begins with the words "The extraction of the mantras of all deities..." and so forth. The request is shown by the passage from "How is the extraction of the mantras performed?" up to "I wish to hear it." The opening of the topic is shown by the passage from "He replied..." up to "I shall explain it." Having thus given the brief presentation, the detailed explanation follows:
Regarding the mention of "the triangle" and so forth: the "delightful triangular maṇḍala" indicates the location for extracting the syllables. On a ground that has been firmly leveled and well-smeared, one should strike the lines for the triangular source of phenomena (dharmodaya) and draw an eight-petaled lotus with its filaments using a piece of birch bark. Since this is the tantra for generating the mantra, that lotus is designated by the name Māmakī.
"Accomplishing all desired aims" refers to the three types of accomplishments: the mundane, the common, and the supreme. "There, one should extract the syllables of the hero" refers to extracting the syllables of the Hero of Speech. If one wonders what resides there, it is said: "By those distinguished by E and so forth, the supreme mantra of the Lord of Classes." This refers to the arrangement of the eight classes: A, Ka, Ca, Ṭa, Ta, Pa, Ya, and Śa.
The meaning of this is as follows: it teaches the locations for extracting the syllables. These are: the arrangement of the eight classes in the center of the triangular source of phenomena; the arrangement of the forty-nine syllables in the grid of the shape of a clay drum (ḍamaru); and the arrangement of the matrices of vowels and consonants in the forty-nine-square maṇḍala in the center of the celestial palace.
There are four methods of extraction: extraction by means of a yantra, extraction by the sequence of vowels and consonants, extraction by name, and extraction by partial extraction. The results of extraction are: the extraction of seed mantras, the extraction of heart mantras and near-heart mantras, the extraction of limb mantras, and the extraction of activity mantras.
Here, the extraction of the seed syllables, heart mantras, and activity mantras from the maṇḍala of the source of phenomena is presented. Regarding the statement, "The supreme mantra of Īśvara, distinguished by the classes beginning with A," this refers to the arrangement of the fifty letters of the eight classes upon an eight-petaled lotus.
First, the extraction of the seed syllable and mantra of Buddhalocanā: the second of the first [class] is kha. "Completely pressed by emptiness" means that when joined with aṃ, it becomes khaṃ. The third of the seventh [class] is la. "Adorned with the half-moon and the fifteenth" means that when joined with aṃ, it becomes laṃ. The seed syllable of awakening is haṃ. "Pressed by the fifteenth" refers to aṃ; when joined with that, it becomes haṃ. Thus, these three—khaṃ, laṃ, and haṃ—are shown to be the heart mantras.
The heart of the sun is the second of the seventh [class], which is ra. When joined with u, the ḍākinī Vajra, it becomes ru. By joining it twice, it becomes ruru. The third of the "heat" [class] is sa. When joined with the second of the sixth [class], pha, it is called spa. When joined with the fifth vowel, u, it becomes spu. The second of the semi-vowels is ra. The fifth vowel is u. The third of the third [class] is ja. The twenty-ninth is va. The third of the seventh [class] is la. The first of the fifth [class] is ta. The third vowel is i. The second of the eighth [class] is ṣa. The twelfth is tha. The thirty-second is ṣa. Gaurī is i. The third of the fifth [class] is da. The fourth of that same [class] is dha. The third of the semi-vowels is la. Ghasmarī is o.
The first of the third [group] is ca. The fifth of the fifth is na. Caurī is e. Thus, the mantra of Buddhalocanā performs three actions: the arising of pacification, the exhortation of the samaya, and the restoration of the dead. Furthermore, the mantra of the Blessed One Vairocana is oṃ vajravairocanīye svāhā.
The second, the mantra of Māmakī: the fourth of the second is gha. Vāruṇī is ī; thus ghī is the heart mantra. The near-heart mantra: the first of the hot [consonants] is śa. Khacarī is aṃ. The first of the second is ka. The second of the seventh is ra. Caurī is e. The first of the eighth is śa. Vajrā is ā. The twentieth is na. The first of the fifth is ta. Gaurī is i. The first of the second is ka. The twenty-seventh is rā. Caurī is e. The fourth of the second is gha. Vajraḍākinī is u. The first of the third is ṭa. By reciting twice, it is ghuṭa ghuṭa. The fourth of the second is gha. Vajraḍākinī is u. The eleventh is ṭa. The third of the vowels is i. The fifth of the fifth is na. Gaurī is i. The fourth of the second is gha. Vajrā is ā. The sixteenth is ta. The twenty-sixth is ya. By reciting twice, it is called ghātaya ghātaya. The fourth of the second is gha. The fifth vowel is u. The first of the fourth is ṭa. Gaurī is i.
Its benefits are protection, safeguarding from the threat of fear, and the exertion of power. The mantra of its father, Ratnasambhava, is: Oṃ jvala jvala hūṃ khaṃ bhyo svāhā.
Third, the mantra of Pāṇḍaravāsinī: the first of the second [vowels] is ka; the first of the fourth [consonants] is ṭa; Caurī is e; the fourth of the seventh [vowels] is va; Gaurī is i; the first of the second [vowels] is ka; the eleventh [consonant] is ṭa; Caurī is e; the fifth of the fifth [consonants] is na; the third vowel is i; the first of the second [vowels] is ka; the first of the fourth [consonants] is ṭa; Caurī is e; the first of the second [vowels] is ka; the first of the fourth [consonants] is ṭa; Khacaryā is aṃ; the first of the second [vowels] is ka; the eleventh [consonant] is ṭa; Caurī is e. Its benefits are that strength will constantly increase and the treasury of enjoyments will greatly expand. The mantra of its father, Amitābha, is: Oṃ dharmā hrīḥ svāhā.
Fourth, the heart mantra of Tārā: the sixteenth [consonant] is ta; Vajrī is ā; the twenty-seventh [consonant] is ra; Caurī is e; the first of the fifth [consonants] is ta; Ḍākinī is u; the sixteenth [consonant] is ta; the first of the fifth [consonants] is also ta; Vajrī is ā; the twenty-seventh letter is ra; Caurī is e; the first of the fifth [consonants] is ta; Vajraḍākinī is u; the second of the seventh [vowels] is ra; Caurī is e.
The benefits of this are that all the supramundane and mundane elements, such as the Buddhas and Vajradhara, will become free of hostile intent and be brought under one's control like servants. Regarding the four mantras of the Consort spoken by the Blessed One, the Great Vajradhara, they should be joined with the consonant oṃ at the beginning and the svāhā mantra at the end.
In that regard, the mantra of the Father Amoghasiddhi is from kara kara up to svāhā. If one asks why the root mantra of Cakrasaṃvara becomes the mantra of Amoghasiddhi, it is because these are wrathful deities. Vairocana has one face and two arms; Ratnasambhava has three faces and six arms; Amitābha has one face and four arms; and Amoghasiddhi has eight faces and sixteen arms. Therefore, it should be applied in conjunction with the root mantra.
Having thus explained the mantras of the Father and Mother, the heart mantra of Akṣobhya is taught: first is Vairocana, which is oṃ. The fourth of the "hot" letters is ha. Pukkasī is u. Pressed by emptiness, it is aṃ. At the end, it is joined with svāhā. Its activity is that if one recites it one hundred thousand times, beings will be bound.
Second, the heart mantra of Ratnasambhava is the letter oṃ. Khacaryā is laṃ. If one recites the mantra joined with svāhā at the end, the Buddhas will be brought under control.
Third, the heart mantra of Amoghasiddhi is the first of the Vedas, oṃ. The second of the second [group] is kha. Pressed by emptiness, it is aṃ.
If one recites [the mantra] one hundred thousand times, joined with svāhā at the end, even a Buddha will be driven away. Fourth, the heart mantra of Amitābha: the first is vairocana, which is oṃ; the third of the third [row] is ja; with ra added, it becomes vajra; adorned with gaurī, it is i; the empty [syllable] is aṃ. If one recites it one hundred thousand times, joined with svāhā at the end, friends will be separated. Fifth, the heart mantra of Vairocana: the first is the syllable of Īśvara, oṃ; the fourth of the seventh [row] is ha; the empty [syllable] is aṃ; the Vajraḍākinī is u. If one recites it one hundred thousand times, joined with svāhā at the end, one performs the activity of sorcery (abhicāra). Regarding the mantra of Locanā: the first Īśvara is oṃ; with a red hūṃ and svāhā at the end, if one recites it one hundred thousand times, one will summon even the daughters of the asuras, such as Tilottamā. The heart mantra of Māmakī: the first is oṃ of the delusion family; following the syllable hūṃ, with svāhā at the end, if one recites it one hundred thousand times, one will kill gods and humans. The heart mantra of Pāṇḍaravāsinī: the second of the eighth [row] is ra; the eighth of the eighth [row] is ha; first is oṃ of the delusion family; with agni (fire), it is joined with oṃ to become hraṃ. One should recite it one hundred thousand times at the end. The action seed of Tārā’s heart mantra is ī. One should join the seed of Vairocana, oṃ, at the beginning, and join svāhā at the end, then perform the recitation.
The heart mantras of the gatekeepers are the four neuter syllables: ṛ, ṝ, ḷ, and ḹ. Likewise, the remaining vowels are the heart mantras of the eight goddesses, Puṣpā and the others. The first of the Vedas is Oṃ. For the goddesses of the offerings, each vowel should be placed in the center, joined with Oṃ at the beginning and Svāhā at the end. For Puṣpā it is I; for Dhūpā it is the long Ī; for Gandhā it is the short U; for Dīpā it is the long Ū; for Vaṃśā it is the short E; for Vīṇā it is the long Ai; for Mṛdaṅgā it is the short O; and for Murajā it is the long Au. This supreme activity of the heart mantra recitation should be understood according to the maṇḍala of the gaṇacakra.
Having thus shown the mantras for recitation, the explanation of the arrangement of the letter-machines (yantras) is as follows: "All actions are enjoyed through all actions," and so forth. From the twelve-thousand-verse Tārābhava Tantra, the entire collection of activities for the thirty-two machines shall be explained. On the outside, an utpala flower should be beautified with three Tāṃ syllables facing the four cardinal and four intermediate directions. Inside that, in a circular enclosure, the mantra garland of Oṃ Prasannatāri should be arranged. In its center is an eight-spoked wheel. In the hub of that wheel, the fifth [vowel] combined with the first [consonant]—Ta—marked by a half-moon and a drop (Aṃ), should be interlaced with the mantra "So-and-so, Svāhā."
Outside of that, it should be encircled by a garland of the letter A. If one draws two wheels, joins them together, and binds them, one will bring [others] under control within seven days. Second, regarding the ten-spoked wheel: having arranged the ten-syllable mantra, one should place the name of the person to be accomplished in the center of the wheel, alternating it with the syllable Hrīḥ within the hub of a lotus possessing ten syllables; by doing so, they will be brought under control for as long as they live. Third, having drawn a six-spoked wheel upon five utpala flowers, one should write in the central hub: "So-and-so, śaṃkuru hoḥ svāhā." If this is written on birch bark with bezoar, lac, red sandalwood, and one's own blood, one will bring gods and others under control. Fourth, in the center of a water maṇḍala, within the hub of a crossed three-pointed vajra, one should write the name of the person to be accomplished interspersed with the vidyā-mantra; if this is written on two earthen bowls with mineral pigment (vajralepa), all will be bound. Fifth, on an eight-spoked wheel shaped like a lotus, one should write "So-and-so," and in the center, "So-and-so svāhā"; if this is written with turmeric juice and placed face down, they will be bound. Sixth, on that same wheel, one should intersperse "Hūṃ so-and-so hūṃ phaṭ" and arrange it on the eight spokes; if this is written in a skull-cup with a pen made of human bone, using poison, blood, and mustard seeds, and buried in a charnel ground, they will die. Seventh, on that same wheel, one should intersperse "So-and-so oṃ" and write it on birch bark with saffron; they will then fall unconscious.
The eighth: if one writes that very wheel interspersed with the name of [the person] and svāhā, protection will be achieved. The ninth: if one writes that very wheel interspersed with the ten syllables beginning with a on a clay bowl using white sandalwood, pacification will be achieved. The tenth: if one writes a large letter a in the center of that very wheel, with the name of [the person] and ho inside it, and four hūṃs in the four cardinal directions and four baṃs in the four intermediate directions, surrounded on the outside by three lines, written on birch bark with gi-wang (bezoar), subjugation will be achieved. The eleventh: if one draws a four-petaled lotus in the hub of that very wheel, with four hrīḥs and the name of [the person] and a large hrīḥ in the center, surrounded on the outside by four hūṃs, written on an unbaked clay bowl using red sandalwood, pacification will be achieved. If one writes that very wheel on birch bark using saffron, lac, or gi-wang, and keeps one wheel for oneself while placing the other in butter and honey, one will become a friend. The mantras to be applied to the respective activities are sarva moham and so forth. If one writes that very maṇḍala on birch bark and ties it to the hem of one's religious robe when setting out on a journey, one will not be harmed by robbers. It should be understood that the uncommon feature of all eleven wheels is that they are finally adorned with an utpala flower, just as in the first [case]. The twelfth: as before, draw an eight-spoked wheel in the center of an utpala flower; if one recites the mantra amuko vaśaṃ kuru ho seven times and gives it to someone, that person will be subjugated.
The thirteenth: In the center of an utpala flower, draw an eight-petaled lotus with the syllable HRĪḤ interspersed. If one writes the name of [the person] in the center as "So-and-so HRĪḤ" using bezoar, one will become fortunate.
The fourteenth: In the center of an eight-petaled lotus, write OṂ. Surround it with a circular line, and further outside, surround it with eight three-pointed vajras. If one draws this with saffron and ties it to the upper arm, it will provide protection.
The fifteenth: At the perimeter of that very wheel, draw a wide vajra. Surround both the hub and the exterior with the mantra for the differentiation of Hayagrīva, such as OṂ HŪṂ HŪṂ and so forth. If one writes this with wrathful substances such as poison and blood inside the hooves of a buffalo or a horse and places it [there], even Mahādeva and Umā will be separated.
The sixteenth: Draw a three-tiered E-maṇḍala. At the three corners, write OṂ GA HŪṂ; at the second corner, HŪṂ GA HŪṂ; at the third, HŪṂ GU PHAṬ; in the lower triangle, HŪṂ GA HŪṂ HRĪḤ; and in the center, HŪṂ GA HŪṂ. If one writes this with poison, blood, and so forth on a woman’s lower garment and surrounds it with the mantra of the wrathful Mahābala, all enemies will be destroyed.
The seventeenth: Regarding the maṇḍala of the Great Powerful One (Mahābala), write eight OṂs. On an eight-petaled lotus fruit, write eight ĀḤs. In the center, write the name of the person to be accomplished surrounded by four HŪṂs. If one places this inside two joined earthenware bowls and binds them with a vajra cord, the enemy will be bound.
Eighteenth: Regarding the maṇḍala of Mahendra, it is marked in the cardinal and intermediate directions by eight three-pointed vajras. In the center, to the east, write: oṃ pata pata ni ni svāhā. To the south: jaṃbha jaṃbha ni svāhā. To the west: oṃ moha moha ni svāhā. To the north: stambha stambha ni svāhā. In the center of the Mahendra maṇḍala, write: so-and-so stambhaya stambhaya svāhā. Having written this with turmeric juice on birch bark, place it inside the mouth of an image of a frog and sew the frog’s mouth shut with thorns; the enemy army will be bound.
Nineteenth: Draw a circular water maṇḍala marked at the four corners with five-pointed vajras. On the central mountain in the middle, write four hūṃs. In the center, write the long mantra oṃ patakra ma. In its center, draw a crossed three-pointed vajra, and on its four tips, write the mantra oṃ varāhamukha and so forth. In the four corners, place oṃ mārīcyai. Surround the hub with the mantra oṃ varali and so forth. In the center of that, place the great syllable māṃ, and in its center, write so-and-so rakṣa; thus, protection will be achieved.
Twentieth: Regarding the support for the yantra, it is the form of a person with loose hair. On the two earrings, draw a crossed vajra marked with haṃ. On the crest jewel, draw a three-pointed vajra marked with haṃ. Above the forehead, write two laṃs. On the right and left cheeks, and around the mouth, write the mantra oṃ krama ma citta and so forth.
Starting from the center of that [caitya] and looking upward, one should circumambulate the caitya from the left. On the neck, the heart mantra of dependent origination is a garland of hūṃ syllables facing downward. At the center of that caitya, a five-pronged vajra stands upright. On the two sides of the spokes, twelve hūṃ syllables are placed on the pedestal of the caitya. The twelve vowels, excluding the four neutral letters, are written on the man’s navel. On the two thighs, the two ankles, the genitals, and the secret place, the mantra garland beginning with mama citta is written. On the eight limbs, the syllables suṃ, yaṃ, raṃ, and vri are written, and on the eight [joints], the syllable taṃ is written eight times. On the two feet, the syllables baṃ and raṃ are written twice. The form of the man is to be drawn using the substances of wrathful rites. The caitya is to be drawn with white sandalwood. If the vajra is drawn with saffron, one will not be harmed by the sorcery of others.
On the twenty-first [section], at the peak of Mount Meru, a crossed three-pronged vajra is drawn. On the eight corners of Mount Meru, eight hūṃ syllables are written, and in between them, ala, kata, bhaya, and maṃ yaṃ are to be written. In the center of that, a circular line is drawn, and in the center of that, Gaṇapati is drawn. On Gaṇapati’s forehead, hūṃ ga hūṃ; at the heart, hūṃ ga hūṃ; on the two sides of the waist, vṛṣṭi kuru; and at the navel, hūṃ ga hūṃ are written using the substances of wrathful rites. If these are placed inside an unbaked clay bowl and burned, rain will fall. If they are written and pointed downward, the rain will cease.
The twenty-second: having written the syllables upon an eight-spoked wheel, one should write the name of [the person] in the center on a cloth from a charnel ground using the juice of orpiment. Placing this inside the heart of a figure of Gaṇapati made from rice flour, and then placing it inside a pair of joined clay bowls and making offerings, one will be honored.
The twenty-third: having drawn the previously explained wheel of Mārīcī, one should write the long mantra beginning with "Oṃ vadali" in the center of the letter "Mā" at its hub. Having drawn the yantra on two bricks with the juice of turmeric and joining them, if one places them underneath, all enemies will be bound.
The twenty-fourth: having drawn [a figure] marked by the bhaga and liṅga, and having written the name surrounded in the center by the white syllable Hrīḥ, one will summon whatever girl one desires.
The twenty-fifth: in the center of a moon maṇḍala, one should draw an eight-spoked wheel marked with hand symbols such as the vajra. In the center of the full moon, one should write: "May [so-and-so] obtain a son," and at the hub of the moon maṇḍala, one should write: "Oṃ maṇidhāri mahāpratisare hūṃ hūṃ phaṭ svāhā." Around the moon outside the eight-spoked wheel, one should encircle it with the mantra beginning with "Oṃ amṛta." Furthermore, if one writes this on birch bark with saffron and gallstone on a Puṣya day and binds it [to the womb], one will obtain a son.
Twenty-sixth: Draw the form of a vase upon a wheel. Meditate on the mantra syllables vibhāyadhayata yamuya cayata at its neck. Having written this on a cloth used for execution with the blood of a crow, and having tied it to the neck of a live crow, if one drives it toward the northwest, the target will be swiftly expelled.
Twenty-seventh: In the center of a solar maṇḍala, draw an eight-spoked wheel. Place eight hūṃ syllables on the spokes. In the center, upon a solar maṇḍala, write the vajra hub with the words amuka-rakṣa (protect so-and-so) using gum-gum and gi-wang on birch bark. If done thus, all will be protected for that yogin.
Twenty-eighth: Draw a twenty-four-petaled wheel according to the Cakrasaṃvara equal-flavor wheel. Place oṃ on eight petals, hrīḥ on eight, and kṣa on eight. Surround the twenty-four petals externally with three garlands of vajras, lotuses, and wheels. With four gates and gate-arches, write the eight syllables ya ra la va śa ṣa svāhā within the cardinal and intermediate directions using three-pointed vajras.
Twenty-ninth: In the center of a circle surrounded by vajras and lotuses, draw a drum-shaped wheel. Surround it externally with the wheels of Body, Speech, and Mind along with their syllables. On the forty-nine squares of the drum, arrange the twenty-nine syllables from oṃ to phaṭ. In the single empty central square:
Regarding the ritual procedure of the mantra: by seeing and writing the ritual of the mantra—interlacing the name of any of the twelve types of actions with the mantra "Amuka śāntiṃ kuru svāhā" up to "Amuka māraya phaṭ"—through the power of the yantra, all enemies will be subdued and all activities will be accomplished.
The thirtieth [chapter] first teaches the extraction of the mantra; then, having meditated on oneself as the deity, the yantra should be bound. Regarding that, the extraction of the mantra is stated as "the seed of the eighth consonant." The seed of the eighth consonant is Ha. The two mātṛs are the twelfth vowel. "In the middle" means discarding the six long Has. The six limbs of Heruka are the six seed syllables. "Union with the six heroes" means union with the six mantras. "Each one abides perfectly" means the six syllables of the six heroes abide individually. Placing them on the body from the heart to the weapons is easy to understand.
Having thus taught the extraction of the syllables, the meditation on the deity is as follows: "Adorned with Vajravārāhī, meditate on the one with four arms." One meditates on oneself as Heruka, with one face and four arms, yellow in color, adorned with a crescent moon, holding a vajra, bell, hand-drum (ḍamaru), and khaṭvāṅga. At his heart is the wisdom-being (jñānasattva); at his heart, upon a moon maṇḍala, the seven syllables are arranged. Protecting oneself with the armor of Khaṃ and Haṃ, one arrays the vajra fences in every direction. Having emanated the ten wrathful deities who pervade the space with bared fangs and distorted faces, one threatens the ten guardians of the directions and strikes them with ritual daggers (kīla).
Having expelled the adventitious hosts of obstructors, such as gods and asuras, one should then construct a lattice of arrows and a garland of firelight. By donning the armor that protects oneself and the site in this manner, even the inhabitants of the Heaven of the Thirty-Three will be unable to breach it.
As for the construction of the yantra: draw a square with four gates, in the center of which is a six-petaled lotus with a pericarp. In the center of that, draw a six-spoked wheel in the form of a ḍākinī-cakra. The practitioner should write the six mantras of the ḍākinīs upon the spokes and the six mantras of the vīras upon the six outer petals, doubling the number of repetitions. In the hub of that [lotus], one should place Heruka. On the other six spokes and six petals, one should likewise place the six ḍākinīs and the six vīras.
Outside the gates, the four corners should be marked with four yellow vajras. Inside the gates and at the four intermediate points, the eight seed-syllables of Kākāsyā and the others should be placed. In the center of the hub of the wheel, the six vīras should be placed according to the ritual procedure. Once arranged in this way, perform the consecration on an auspicious day and make offerings. If this is worn on the crown of the head or on the body, one will overcome untimely death and be victorious in battle.
On the thirty-first copper leaf, arrange the mantras of the vīras and vīrīs according to the second tier of the wheel without gates. On the day of Puṣya, fill the wheel with water for the ritual offering and place it within the water. If one makes offerings to it at the three times of day, enemies will be killed. If it is removed, they will be pacified.
The thirty-second [chapter] intends to teach the wheel of the Pratisarā (Protectress). Thus, it says: "Furthermore, the wheel..." and so forth. It is a square with four doors, featuring a ledge of goddesses of the sensory qualities and archways. At the four doors, it is marked with vajras: a hammer in the east, a staff in the south, a lotus in the west, and a sword in the north. In the intermediate directions are four white skull-cups containing utpala flowers.
In its center, upon a ten-petaled lotus, the supreme mantra oṃ prasannatāre and so forth should be arranged at the hub. On the ten petals, the mantra for averting hostility, oṃ sarvamoha and so forth, should be placed. In the center of the lotus hub, upon a moon, a garland of the syllable tāṃ should be drawn in a circle in the manner of filaments. In the center of that, a six-spoked wheel should be drawn, interspersed with six tāṃ syllables. In the center of that, the name of the person [to be protected], such as amukaṃ stambhaya, and so forth, should be written. The name of this yantra is "Victorious Over All Armies." Regarding its benefits, from the words "if one recites the mantra one hundred thousand times" up to "it will perform various [activities]," the eleven rites taught are easy to understand.
This concludes the commentary on the third section of the seventh chapter. Having thus taught the yantras of mantra, the brief presentation of the fire offering (homa) from the second chapter is given. The request for its detailed explanation is stated as: "The characteristics of consecration, the auspicious [site], the location, and the ritual of the fire offering," and so forth.
"I request that you teach the rituals for consecration, the recitations for enlightened activity, and the rituals for the fire offering (homa)," he requested. Because the Teacher is free from the conceptual thought of wondering whether or not he knows the answer to that very request, he spoke the words: "The body that condenses all phenomena into one," and so forth. If one asks what its characteristics are, he said, "I am the Vajra Essence." If one wonders how it is explained, he said, "The great joy that is difficult to find." If one wonders at what time it is explained, he said, "Today, grant the grace of explanation."
The response to the request was as follows: "Through the application of meditative concentration (dhyāna), one accomplishes all activities—pacifying, enriching, magnetizing, and subjugating. I shall explain the ritual procedures for these activities together with the meditative concentrations exactly as they are; listen, O Goddess!"
Having given the brief summary, the detailed explanation follows: First, having performed the purification exactly as prescribed, the ritual for pacifying obstructing spirits (vighna) is to be explained. Resting the two vajra fists at the hips, while reciting "Vajrasattva Hūṃ," one assumes a majestic posture and transforms oneself into Trailokyavijaya. Having expelled all obstructing spirits, one arranges the sixty-four foot-stances exactly as they appear in the rituals taught in the tantras such as the Vairocanābhisambodhi-māyājāla. Then, in the hearths for pacifying and so forth as previously described, the fire offerings (homa) are performed according to the ritual.
Having performed the fire offering (homa) together with the applications of the mudrās for pacifying, enriching, and so forth, one should subsequently draw the maṇḍala. Regarding that, the extensive explanation is as follows: one should visualize oneself as the wrathful Trailokyavijaya, who has three faces and six arms. Emanating a host of wrathful deities from one’s body, one exhorts and supplicates the Tathāgatas of the ten directions. Then, the Buddhas of the ten directions are merged into a single Tathāgata within the syllable HŪṂ at the center of the vajra upon the moon in one’s own heart.
Having blessed [the self] with the three syllables OṂ ĀḤ HŪṂ, one performs the lotus dance with arms embracing the consort of the Vajra-holder. Brandishing the vajra with the right hand and ringing the bell with the left, one visualizes a crossed-vajra (viśvavajra) arising from the HŪṂ at the soles of the feet. With the pride of HŪṂkāra, one should expel the obstructors (vighna), beginning from the east. Then, transforming into the form of a wrathful deity, one should recite the words beginning with "Thus it should be said," which are easy to understand.
The "great vajra dance" consists of turning the head, turning the shoulders, turning the waist, and turning the feet. The "vajra gait" refers to the foot positions of the right-extended, left-extended, circular, and earth-touching stances. "Circumambulating the ground" means circling in a majestic manner while reciting the mantra, alternating between clockwise and counter-clockwise directions. The "emanation of a host of wrathful deities from one’s own body" refers to the mandala of the wrathful Yamāntaka. "Expelling all those who are hostile" refers to expelling the adventitious obstructors who guard the directions.
If one wonders whether the goddess of the earth should also be expelled, it is said that after thus taking possession of the site, one should invite the goddess of the earth and request her to act as witness; subsequently, the deities of the mantra should be installed. In that regard, first one should prostrate to the guru and the mantra deities, and thereafter invite the goddess of the earth and present offerings. Reciting the mantra and mudrā from the Tattvasaṃgraha beginning with, "This vajra is the great vajra," one proclaims the samaya. Then, using the words from the Vairocanābhisambodhi-māyājāla beginning with, "Of all the Buddhas, the protectors," one requests her to act as witness. Having first offered a torma to the retinue, one should present the five offerings and the water for the feet to the goddess of the earth and then request her to depart. The mantra for the invitation is: oṃ ehy ehi mahādevī pṛthivī lokamahātare. The mantra for offering the water for the feet and the water for the face is: oṃ satyaratna saṃpure and so forth, up to svāhā. The phrase "having performed the installation and so forth" means that one should also perform the installation of the goddess of the earth, as well as the offering of the water for the face, the water for the feet, and the other offerings.
Having thus explained the ritual of the goddess of the earth, one should purify the ground by drawing a crossed-vajra (viśvavajra) and anointing it with the five products of a cow. Following that, one should anoint it with the five nectars (pañcāmṛta) and fumigate it with the incense of "great meat" (mahāmāṃsa). Then, having brought down the assembly of vidyā deities from the sky, one should place them upon drops of perfume and heaps of flowers and present offerings.
Having thus spoken of the general term "knowledge" (vidyā), the specific inquiry regarding knowledge is as follows:
"O Blessed One, what is the nature of the 'abode of knowledge'? In terms of the deities, does it refer to the presence of the families of deities that have been intentionally fashioned through casting, painting, or carving, and so forth?"
The Blessed One replied: "It is not so. In terms of the maṇḍala of the bhaga, one should employ a purifying empowerment goddess who possesses the characteristics of the four families, such as a butcher's daughter and so on, or a hero's goddess born of a low-caste woman, or any other suitable woman such as a servant of the lower body. One should then place the syllable Hrīḥ on the limbs and the syllable Bhrūṃ at the heart, the ūrṇā hair-treasure, the crown of the head, the throat, and the center of the bhaga.
When asked, 'O Blessed One, what is meant by the "center of the bhaga?" the reply was: "The term bhaga refers to the navel, the emanation wheel (nirmāṇacakra). One should place the four goddesses of the channels corresponding to the four elements in the cardinal directions, and Samantabhadrī in the center.
For pacifying activities, one should employ a Brahmin woman or a Shudra woman of the Buddha-Eye (Locanā) family, white in color. For magnetizing activities, one of the Outcaste (ḍombī) family, the nature of Tārā, red in color. For enriching activities, one of the dancer or Kṣatriya family, the nature of Pāṇḍaravāsinī, yellow in color. Having placed these, one should scatter flowers with cupped hands.
In this way, one should employ a goddess born from wisdom, distinguished by her family lineage..."
Whether they be field-born, mantra-born, or any other ordinary beings, the fire offering of the bodhicitta-essence associated with the dharma-cakra at the heart is presented through the sequence of the four joys. By that, one should fill [the vessel] with the fluid of the bhaga. Through that very [process], that bodhicitta itself becomes the purification of the yoginī’s body. Just as lines are drawn with external colored powders, one should understand that sixteen lines are likewise drawn upon the maṇḍala of the great secret bhaga. Just as the mudrā endowed with the most excellent samaya becomes the seat for the absorption of union, so too should the inner fire-hearth and so forth be understood.
Having thus explained the entry of the inner consort, the ritual for the fire offering of consecration is explained: "Then, for the accomplishment of all activities..." and so forth. "All activities" refers to the twelve, such as pacification and so on. Their accomplishment is achieved through the mechanical wheel of the fire offering. That very fire offering is well-established through the construction of the foundational maṇḍala, the gathering of offering substances, and the generation of oneself as the deity. Having generated the fire-god Agni as the deity, the hearth into which he melts is described as the mouth of Agni. In its center, the deities are placed. It is said: "The fire offering satisfies the deities; from satisfaction, accomplishment arises." Through the fire offering, all excesses and deficiencies in the deities of meditation and the mantras of recitation are fulfilled.
For that reason, since the fire offering (homa) is the cause for the supreme birth of the three bodies, the Blessed One (bhagavān) spoke in praise of the fire offering. Having thus explained the method of the fire offering along with its results, the causes of the fires for the four activities (karma) are taught: "The fire produced from a fire-drill," and so forth. Fire produced from a fire-drill performs virtuous activities of pacifying (śāntika) and enriching (pauṣṭika). Fire produced from a low-caste person or a charnel ground is non-virtuous; it performs the activities of wrathful sorcery (abhicāra) and magnetizing (vaśya).
Having explained the causes of the fire, the bases of the mandalas are as follows: the circle is for pacifying; the square is for enriching; the half-moon is for magnetizing; and the triangle is for wrathful sorcery. Regarding the phrase "the rims at the corners": at the corners of the rim of the pacifying site, it is marked with a vajra; at the middle rim, it is marked with an uṣṇīṣa; and at the outer rim, it is marked with a lotus. For the enriching rim, it is a vajra-jewel; for magnetizing, a lotus garland; and for wrathful sorcery, a garland of wrathful vajras.
"In the very center of the hearth," means in the center of the hearth for the four activities. "Arrange according to the sequence of the fire offering ritual" means that the symbols of pacifying, enriching, magnetizing, and wrathful sorcery should be arranged in their proper order. Having explained the mandala, the offerings are taught: "In the place of residence, according to the application." This means that for pacifying, one faces east, wears white clothing, and performs the yoga of Vairocana and the others.
One should make offerings while remaining in the vajra posture of Vajrasattva and the others. For the rite of enrichment, one should face north, wear yellow robes, perform the yoga of Ratnasambhava, and make offerings while sitting in the "excellent posture" (bhadra-pīṭha). For the rite of power, one should wear red robes, face west, perform the yoga of Amitābha, and make offerings while sitting in the "lotus posture" (padma-pīṭha). For the rite of wrathful activity, one should face south, wear black robes, and—possessing the yoga of Hūṃkāra or Yamāntaka—make offerings while standing in the posture with the right leg bent and the left extended.
Regarding the instruction, "Place the elbows between the knees," the ritual for holding the pouring and ladling spoons is easy to understand. As for the arrangement: "Place the burnt offerings to the right, the water vessel to the left, and the butter vessel in front." This is an illustration for the rites of pacification and enrichment; for the rites of power and wrathful activity, one should understand that the arrangement is reversed.
Regarding the phrase, "Having recited the mantra of the All-Accomplishing One," this means that one should recite the mantra of Amṛtakuṇḍalī or Hūṃkāra, purify all the offering substances, arrange the kuśa grass, and place them in the hearth. Regarding the accumulation of substances and the generation of the fire deity: "Having recognized the fire as blazing," this means that from the seed syllable of one's own deity, one generates the celestial mansion. In its center, one generates the maṇḍala arising from the four activities. The elements arise from the complete transformation of the syllable RAṂ into a triangular fire hearth. Upon its three sides, which are the marks of the faces of the three realms, are three OṂ ĀḤ HŪṂ and three HRĪḤ, and in the center is RAṂ. From the complete transformation of these, for the rite of pacification, the color is white.
For the rites of enrichment, the fire is red; for magnetizing, the fire of desire; and for wrathful activities, the fire is generated and fanned into a blaze. Then, using the mantra ritual that follows and the mudrā of the right hand granting fearlessness, one should invite the fire god (Agni). The mantra is easy to understand.
Regarding the fire for enrichment, it is said: "With four faces," and so forth. "Seated upon the maṇḍala of fire" means that the fire is upon a maṇḍala of earth. "Seated upon a seat of blazing light" means that for pacifying activities, there is moonlight; for enrichment, sunlight; for magnetizing, rainbow-like light; and for wrathful activities, black light. "Adorned with the light of activity" is easy to understand. "The first right hand is in the boon-granting gesture" and so forth is also easy to understand. "Surrounded by all the ṛṣis" means surrounded by the twelve ṛṣis, such as Vahni and Kṛśāśva. "Summoned from the fire corner" refers to the southeast. "Purified by the vajra activity" means purifying with the ring finger and the water of Hūṃkara, and then offering the five offerings.
Then, having summoned [the deity] into the center of the fire, sealed [the visualization], and conferred empowerment, one should offer all the burnt substances three times each. Having thus made offerings to the fire god, the offering to the wisdom being (jñānasattva) is described: "Then, having offered the water for the face, one should dissolve [the deity] into the blazing form." By this very sequence of ritual, having generated the fire god as the deity and invited the wisdom being, one should offer as before.
Having generated the deities and invited them through this very supramundane sequence, the wise should satisfy the deities. Once that is finished, one should dedicate the roots of virtue, request forbearance, and, having made supplications for the sake of the accomplishments (siddhi), request the deities to depart.
Regarding the signs of the blazing fire, it is said: "The parasol, the victory banner, the vajra," and so forth. One should examine the fire by way of four factors: shape, color, smell, and sound; this is easy to understand. If inauspicious signs should occur, it is said: "Having recognized the signs of evil, one should then repel the obstructors (vighna)." After repelling the obstructors, the yogi who exerts themselves in recitation and meditation will swiftly achieve the accomplishments.
For the rites of pacifying, enriching, and magnetizing, one should incorporate the ten musical instruments, songs, dances, and so forth, as they appear in the Māta-śāstra. The mantra should be formed with the syllable svāhā at the end for pacifying; for enriching, it should end with oṃ; for magnetizing, it should end with hoḥ; and for wrathful activities, it should end with phaṭ. The mental disposition should be a mind of pacification, a mind of increase, a mind of passion, or a mind that devours the three realms of existence.
Regarding the phrase "having joined the words of exhortation," one should append svāhā, oṃ, hoḥ, or phaṭ. The mantra refers to the mantra of the fire deity and the wisdom being (jñānasattva). As for the application of syllables, they are joined with the concluding syllables. In all the rituals of the fire offering (homa), [these principles apply].
Regarding this: one should worship the deity through various ritual activities, knowing the procedures for accomplishing them through mantras ranging from seven to a hundred of the four types of enlightened activity. If one wonders how to perform that worship in sequence, it is said: "First, having offered the ladle and spoon, subsequently burn the offerings in accordance with the activity." Regarding the phrase "by this sequence of the homa ritual," it means that through this sequence of offering to the fire deity and the wisdom deity, one should present the homa offerings for all activities using the specific mantras of each respective activity. If one wonders whether one must observe a fast for the homa ritual, it is said: "For the rituals of pacifying, enriching, magnetizing, and so forth," which explains that the homa should be performed with the mouth filled with pellets made of the five nectars.
Having thus taught the homa ritual, the procedure for generating the deity—which must be meditated upon by individual yogins according to the specific deities of the five method tantras, the four wisdom tantras, and so forth, who perform their respective activities—is taught by the words "Then," and so on. "Then" means immediately thereafter; following the preparation of the base maṇḍala and the collection of offering substances, and after generating oneself as the deity corresponding to the specific activity, the meaning is that one should worship by placing either the solitary hero or the maṇḍala wheel in the place where the fire deity has dissolved into light. Having kept such a meaning in mind, the Blessed One entered the meditative absorption called "Accomplishing the Wisdom Wheel of the Tathāgatas." If one wonders what the characteristics of the Teacher are:
[He is] Mahāvairocana. The wheel of wisdom is the performance of various benefits for sentient beings through uncontaminated wisdom. Having entered into the meditative absorption (samādhi) of the indivisible vajra wisdom—the intention thinking, "I shall perform the practice that thoroughly generates the wheel"—he spoke by condensing all the pith instructions on the application for generating the deities who accomplish the outer and inner wheels of activity.
If one wonders what was spoken, it is said: "Any deity whatsoever," and so forth. Having placed any suitable deity in the center of the hearth, that principal deity, by being addressed by name, becomes the vajra maṇḍala. "Spoken by the Buddha" means it was spoken by the Buddha in the root tantras. If one asks why various [methods] were spoken, it is said: "For pacifying, enriching, magnetizing, and wrathful [activities], by the command of oneself." This means that when one applies oneself to activities such as pacifying and so forth, having obtained the permission of the command and the mantras of the various principal deities of the maṇḍala, the activities of the various wheels will be performed.
Having generally taught the generation of the deity, now, in particular, the generation of Tārā for all activities is taught in connection with the Tārābhava Tantra. It is said: "The complete maṇḍala of the moon," and so forth. In that regard, first, in the center of the fire hearth previously explained, within the triangular bhaga maṇḍala of the syllable E, from the syllable A comes the moon; upon that, the seed syllable Tāṃ transforms into an utpala flower.
From the radiation and reabsorption of that, Tārā is generated. The passage beginning with "The goddess Tārā, the Great Mistress" and so forth is easy to understand. Regarding the phrase "The emanated Buddhas are thoroughly agitated": Tārā is the Mother, Prajñāpāramitā, and the "sons" are the emanated Buddhas of the ten directions. She is the "mother who gives birth to all sentient beings" because, as the expanse of reality (dharmadhātu), Tārā gives birth to all sentient beings. If a yogi meditates upon such a charming goddess, they will swiftly attain Buddhahood; this refers to a yogi who has attained the signs of realization. The passage beginning with "In the first right hand is a sword" and so forth is easy to understand. She has seven faces, the uppermost of which is the face of a donkey; she belongs to the family of Śrī Heruka. If one who possesses a desirable form is not inclined toward the donkey face, it should be made into the face of Amoghasiddhi, the Lord of the Family. She possesses the four feet of the four means of attraction and holds a six-sided trident entwined with snakes; one should meditate on her as Herukalāsā, the bestower of all accomplishments. The second meditation is as follows: above a fire pit, in the center of the bhaga, one should visualize a yaṃ syllable from which arises wind, smoke-colored and marked with a banner. Above that, from an a, arises a moon; upon that is the seed syllable dhīḥ. From its transformation arises the causal Mañjuvajra. In his heart, from an a, upon a sun disk, is a hūṃ endowed with five-colored light rays. By its light, Mañjuvajra is invited, and the sevenfold purification is performed.
Then, at the heart, upon that moon, the syllable HŪṂ, endowed with five-colored light, completely transforms, and from it one should generate Vajrabhairava. The description of the "nine faces" and so forth is easy to understand. Regarding the "twelve arms," the binduphala is a single-pointed vajra together with a peacock feather. As for the "right legs, humans, buffalo," and so forth, these refer to the treading upon the eight guardians of the directions above. The "left legs, owls," and so forth, refer to the treading upon the eight great planetary deities of the celestial realm and others. Such a Vajrabhairava should be visualized in the center of the fire pit. As for the offering of the torma, one should offer the torma after performing the wrathful homa fire ritual. Following that, in the charnel grounds of the retinue: in the east, the rākṣasa; in the north, the field-protectors; in the west, the vetāla; in the south, those pierced by spears; in the northeast, those impaled on stakes; in the southeast, those burned by fire; in the southwest, various dogs and birds; and in the northwest, those filled with vetāla laughing "ha ha."
Third, the meditation on the goddess Mārīcī: then, it says, "From MĀṂ, Mārīcī," and so forth. In the center of a triangular E, from the syllable A comes a moon; upon it, from the transformation of RAṂ, comes a chariot drawn by seven horses. From the complete transformation of A comes the sun, and upon that, from the transformation of MĀṂ, one should meditate on Mārīcī, who protects those who are terrified with a mandala of light. The description of the "three faces" and so forth is easy to understand.
Fourth, the meditation on Śavarī: In the center of space is a triangular e. Within that, from raṃ arises a sun disk. Upon that, from paṃ arises Śavarī, who has the appearance of baring her fangs and is a blazing wrathful deity who destroys all poisons and diseases, emitting a mass of clouds. The passage beginning with "three faces" and so forth is easy to understand.
Fifth, the meditation on Vetālacaṇḍamahāroṣaṇa: It is said, "Listen to the meditation on the Vajra Wrathful One," and so forth. Having addressed the goddess, the meaning is that the yogi should meditate on the form of the wrathful deity, contemplating the form of the wrathful one endowed with the nine dramatic moods (navanāṭyarasa). In that regard, in the center of the triangular e, upon a corpse seat, from the transformation of hūṃ, one should meditate on the deity with four faces and four arms, or a thousand faces and a hundred thousand arms, white in color, exactly as taught in the twentieth chapter of the Abhidhāna.
Sixth, the meditation on Hayagrīva: In the center of the triangular e, from paṃ arises a white eight-petaled lotus. In its center, from the transformation of hūṃ, one should contemplate Hayagrīva seated upon a skull-cup, white in color, with four faces and four arms. Having attained the signs of that, one should arrange the mantra syllables ya ra la va pa on the four faces, and then begin the practice of application to the activities. In that regard, there is a smoke-colored wind maṇḍala marked by a banner, a triangular fire maṇḍala marked by fire-light, and a yellow square earth maṇḍala marked by a three-pointed vajra.
The white, circular water maṇḍala is marked by a vase. [The deity] is red in color, with four faces and four arms, and is to be accomplished by filling the entire collection of limbs with the subtle syllable HŪṂ. The whole body becomes red in color, and by emanating jackal-faced ḍākinīs, one should cause them to suck out the blood; the mantras and so forth are easy to understand.
Eighth, the buffalo-faced [deity]: in the center of a triangular E, upon a corpse seat, from the transformation of the syllable HŪṂ, one should visualize the form of a buffalo with four faces and eight arms. "In the right hand, a vajra-spit" is easy to understand. From the pores of the skin, many hosts of wrathful deities are emanated, and one should visualize them drawing out the protectors of the target and the vital essence of the body.
Ninth, the dog-faced [deity]: in the center of an E, upon a corpse seat, from the transformation of HŪṂ, one visualizes the Vajra-Rākṣasa with a dog's face. Reciting the root mantra of Yamāntaka, one meditates on being surrounded by crows from the east, jackals from the north, vultures from the west, and owls from the south. By invoking with the Yamāntaka mantra, one visualizes them pouncing upon the target.
Tenth, the teaching on the meditation of the messengers of Yama: one visualizes oneself as Yamāntaka with one face and two arms from the syllable HŪṂ. One visualizes a camel standing upon a wind maṇḍala and imagines [the target] being mounted upon its back and led toward the southern direction. Having written [the name] with ink made from the dust of the enemy's feet mixed with leaves gathered by the wind, if it is hidden in the camel's hoof, [the target] will be expelled.
Having written the names of two enemies on the wings of an owl and a hawk, wrap them with the hair of a brahmin and a śramaṇa, and bury them in the ground. If one meditates on the two enemies becoming divided and fighting, the enemies will be split apart. (11)
Regarding the eleventh, the meditation on Hayagrīva: In the center of a triangular e, upon the prostrate bodies of Viṣṇu and Mahādeva and their consorts, visualize a sun maṇḍala. From the total transformation of the syllable ca, visualize Hayagrīva upon a horse seat, sucking the blood of the enemy. His body color is green, and so forth, which is easy to understand. Visualize the syllable maṃ at the navel of the object of accomplishment; from its transformation, if one visualizes a three-headed snake moving upward, alcohol will be summoned.
Regarding the twelfth, suppressing the wind: Having smeared a square maṇḍala with yellow fragrant paste and arranged seven tilaka drops, generate the Wind Deity from yaṃ. Generate Mount Meru from a clay bowl and suppress [the wind] with it. If one suppresses it upon the Great Powerful One (Mahendra) marked with laṃ, the wind will be suppressed.
Regarding the thirteenth, bringing down rain: In the center of a lotus petal, arrange the eight nāgas. In their center, visualize the Blessed One Nīlāmbaradhara, treading upon the bhujaṅgas with his feet. One should press them with the mantra hūṃ ni hūṃ.
Regarding the fourteenth, the meditation on Mahābhairava: From raṃ comes a sun, in the center of which the syllable hūṃ completely transforms. One should meditate on Hevajra with eight faces and sixteen arms, the first face gaping toward the sky, drinking the seven rivers gathered into one.
Fifteenth, the meditation on Acala: One should visualize oneself as Vairocana arising from the syllable BHRŪṂ, and from the center of his forehead, meditate on Acala with three faces and six arms, exactly as he appears in the Vairocana-māyājāla.
Sixteenth, the repelling of human obstacles: Having generated oneself as Hūṃkāra as described in the Chandoguhya, one should fashion an image of a human being from human blood and the dust of the feet. Piercing it with a stake of human bone, one should place it in the mouth of an image of Gaṇapati and strike it with a vajra-spit.
Seventeenth, the meditation on Nīlāmbaradhara: Upon a moon disc, from the transformation of the syllable HŪṂ, one should meditate on Nīlāmbaradhara with the face of a garuḍa, as explained in the Chandoguhya, seated upon the eight nāgas.
Eighteenth, the meditation on Tārā: In the center of space, from the transformation of the syllable TĀṂ, an utpala flower appears; upon that, from the transformation of the syllable HRĪḤ, one meditates on Tārā with three faces and eight arms. If one wishes to bring someone under one's power, one should visualize oneself as red in color and emanate a host of wrathful deities holding iron hooks and nooses from one's own body. One should then place the twelve-spoked wheel of the mantra-cakra at the heart of the object of practice, and having gathered the consciousness of the object into one's own consciousness, one should contemplate them becoming one.
Nineteenth, the repelling of lightning: In the center of space is Śrīparamādya, with three faces, four arms, and four legs, surrounded by the four goddesses beginning with Gaurī. Gaurī holds a vajra bow and arrow; Caurī is embraced by the three vajras.
Pramo is the makara-bannered one; Vetālī dwells in the vajra-arrogance, arising from the mind. One should emanate from one's own body those who possess the various names Kili Kili, Vajradhira, and Vajragarva, and with the right hand grant fearlessness to wandering sentient beings, while with the left hand one should visualize bestowing empowerment. By such means, lightning strikes will be averted.
Regarding the twentieth, the wheel of Yama: for pacification, omit the final ya and discard the two syllables; then, subsequently, erase the central ya as well, and write the remaining syllables as is convenient. Once the wrathful activity is completed in that manner, one should perform pacification.
Regarding the twenty-first, the rite of subjugation: as before, meditate on the Paramādya. On the eighth day of the first month of spring, if one eats natha phala (pomegranate) and applies a tilaka made from the juice of kamatsika (walnut), one will achieve subjugation.
Regarding the twenty-second, healing the poison of fangs: visualize an eight-petaled lotus at the heart, in the center of which is the king of nāgas arising from the syllable i. By placing an i in his eyes and visualizing nectar dripping from them, the poison will be pacified.
Regarding the twenty-third, binding the sun and moon: meditate on oneself as Yamāntaka. Make images of the sun and moon from rice flour; if these are placed inside urine, the sun and moon will be immobilized.
Regarding the twenty-fourth, the desire to destroy the armies of adversaries: meditate on Hevajra with three faces and six arms.
Having performed the recitation, one should write a pill made of asbestos, the five nectars (amṛta), and kuca-tara-cinda upon the neck of a vase. If one visualizes the neck of the target being severed, their head will be cut off. Twenty-fifth, for the purpose of splitting a deity: generate oneself as Hevajra. At the time of an eclipse of the sun or moon, grind together sky-flowers and uparacinda with urine. Fashion the shape of an axe and recite the mantra ten million times. If one applies a drop (tilaka) to one's forehead, whoever one prostrates to will be split asunder. Twenty-sixth, for bringing down rain: meditate on the eight-faced, sixteen-armed, four-legged Hevajra. Fashion the form of Ananta from anthill earth and place a yantra in his heart. The mantra beginning with oṃ aphu and so forth is easy to understand according to the ritual. Twenty-seventh, if rain does not fall, reciting the mantra in reverse will cause it to fall; this is easy to understand. Twenty-eighth, if one wishes to disperse the clouds: meditate on Hevajra and draw the yantra on a cloth from a charnel ground, and it will be accomplished. This concludes the explanation of the fourth chapter of the seventh investigation.
Having thus explained the accomplishment of worldly siddhis, the eight chapters that distinguish the branches of all three types of siddhis are now presented. First, the first chapter of the eighth investigation will be explained: "The characteristics of the signified others..." It is said that the "signified" is the mind. The "characteristics"—the vajra, the bell, and the rosary—are the signifiers. The vajra, bell, and mantra...
"I pray that you explain these four suchnesses of primordial wisdom, as I do not understand them"—this is the supplication. The half-verse "liberated from saṃsāra" is the excellence of the introductory context. First, the vajra empowerment; second, the bell empowerment; third, the empowerment by means of the mantra garland; and fourth, the wisdom empowerment. Having bestowed these, the desire to hear the characteristics of the vajra, the bell, the mantra, and primordial wisdom is the brief presentation: "Listen!" The detailed explanation begins from the words "should be held in three parts" up to the explanation of suchness in the words "established in the essence of awakening," which is easy to understand. Regarding the eight seed syllables to be placed in the eight directions of the bell: one should place laṃ, māṃ, paṃ, tāṃ, hūṃ, trāṃ, hrīḥ, and aḥ. The phrase "Tārā in the east" is easy to understand. The explanation of the method of holding is: having performed the union of method and wisdom with the right and left hands, one should visualize a sun on the right and a moon on the left, and then take hold of it by performing the lotus dance. The meditation on oneself is to visualize oneself as one's chosen deity. The explanation of the method of brandishing is to brandish it while singing the hūṃ song.
"For the sake of clearing away the delusion of sentient beings,
By the beautiful brandishing of the vajra,
The activity of the Dharma of liberation—
One should hold the elaborated vajra."
This means that one should brandish the vajra and ring the bell in a manner that is beautiful to the world. The mantra is easy to understand and thus not explained. The purpose of holding the vajra and bell is: "By the ritual of method and wisdom..."
Thus it is said, and so forth. Regarding the authorization of the vajra and bell: "By means of the ritual of wisdom and method, the yogi should act for the benefit of beings," and so forth, is what was taught. Regarding the faults of not knowing reality: "The yogi who does not know reality," and so forth, is what was taught. This is the commentary on the first chapter of the eighth section.
Having explained the vajra and bell, the explanation of the mantra rosary is as follows: "By which authentic ritual," and so forth, is what was taught. Regarding the faults of not knowing: from "The yogi who does not know reality" up to "Listen to the vajra as it is," the introduction to the section is shown. "Crystal, mother-of-pearl, and pearl," and so forth, is easy to understand. "Fifty for the accomplishment of mantra," and so forth, shows the number. "The directions and intermediate directions," and so forth, shows the characteristics of the thread. "The pellets are the Arhats," and so forth, shows the reality of the rosary. "First, with the first vowel," and so forth, shows the blessing of the hand. "Arisen from the vajra and lotus," and so forth, shows the ritual for generating the rosary as if it were a counting string. "Vajrī is the left," and so forth, shows the specific method of counting. "Thus, mantra and meditation," and so forth, shows the faults of not knowing reality. "It will perform all reality," and so forth.
The phrase "and so forth" teaches the method of recitation. The phrase "Oṃ pade pade" and so forth teaches the mantra of the rosary. The phrase "By the mantra that purifies the counting rosary" and so forth teaches the result. The phrase "By the distinction of that very wisdom" and so forth teaches the meditation on the deities of the maṇḍala. The phrase "Abiding in the center of the moon maṇḍala" and so forth indicates that if one does not meditate on the specific distinctions of the individual deities, one should meditate on Vairocana—white in color, with one face and two hands—as common to all, and then perform the recitation. The phrase "By this ritual to be performed simultaneously" teaches the mudrā for entering the wisdom-being into the body. The phrase "The seeds of the vowels and consonants, the string is twisted by Hūṃ" and so forth means that the string should be twisted with the mantra for twisting the marking cord.
This is the commentary on the second chapter of the eighth examination. Having thus explained the characteristics of the vajra, the bell, and the mantra rosary, the explanation of the characteristics of wisdom is as follows: Even if one has not accumulated the meritorious actions of generosity, discipline, and so forth—which lead to rebirth in the higher realms and the possession of enjoyments—by recognizing the signs of the omens of death for individuals with great negativity, one should cause them to be reborn in the higher realms and so forth through methods such as physical yogic exercises. Alternatively, even if a yogi possesses generosity and discipline, by recognizing the signs of the omens of death, one should block the winds of the nine orifices with mantras, just as they appear in the Vajra Seat in Four Parts.
As it appears in the Mahāmāyā, one should block [the breath] with the lion’s play mudrā; or, as it appears in the Vajraḍāka, having gained mastery over the winds, one blocks the nine apertures, draws the life-force (prāṇa) into the avadhūtī, and ejects it through the aperture of Brahmā to attain the higher realms. This is called the "characteristic of the vajra transference." The Saṃdhinirmocana also states: "Through the karma of the inconceivable transformation, even without having accumulated meritorious karma, one will attain the higher realms and wealth."
Listen! Regarding what is called "vajra transference": the central wind of the avadhūtī channel, in which inhalation and exhalation are blocked, is the "vajra." Its emergence through the path of the crown of the head is "transference." Its characteristic is the characteristic of ānaha. "Yoga" refers to blocking [the winds] by means of the body wheel, the syllable wheel, and the wind machine. "By the excellent path" means generating the absorption of meditative concentration (dhyāna-samādhi) by relying on the ānaha wind. "The yogi displays a beautiful migration" means that such a yogi takes a beautiful birth in such migrations and so forth.
Having thus given the brief explanation, the detailed exposition begins with the request in one verse: "What are the nine apertures?" The response is: "When the life-force is severed, seeing that the signs of death are difficult to avert, listen to the authentic application." This means: "I shall teach the method for taking birth as a deity of the Pure Abodes." "From the excellent path, the delightful place..." [is the method].
Thus, by closing the nine gates, [the bodhicitta] emerges from the crown of the head. Regarding the phrase, "By the evil paths, the faults of existence arise": if it emerges from the orifices of the eyes, ears, and so forth, it results in rebirth within cyclic existence (saṃsāra). In that regard, as for the "drops" (bindu): if it emerges from the crown of the head, one is born as a deity of the Pure Abodes (śuddhāvāsa). If it emerges from the navel, one will be born as a deity of the desire realm (kāmadhātu). If it emerges from the crown of the head, one will be born as a deity of the form realm (rūpadhātu). If it emerges from the eyes, one is born as a human. If it emerges from the nose, one goes as a yakṣa. If it emerges from the ears, one is born as a deity of the vidyādhara class. If it emerges from the urinary opening, one goes as an animal. If it emerges from the opening through which the bodhicitta flows, one goes as a hungry ghost (preta). The path of excrement leads to the hells. Regarding the detailed explanation of that: the lines beginning with "From the navel, the deities of the desire realm" are easy to understand and thus have not been explained.
The very detailed explanation of that is as follows: it is taught with the words "Son of good family" and so forth. Since there is a distinction between cyclic existence and nirvāṇa based on the specific gates through which one transfers to a future existence, Son of Good Family, when the time of death has arrived, one should recognize the signs of the omens of death and, before being struck by fever or other ailments, practice the yoga of transference through meditative equipoise. Regarding the line, "Having closed all the gates": this means closing them through the yogic exercises (yantra) of the body, the winds (vāyu), and the syllables. Regarding the line, "First, one should begin the vase-breath": this is the method for causing the vital wind (prāṇa) to enter the central channel (avadhūtī). Regarding the line, "The mantrin should meditate on the orifices of the gates of the five extensive caityas": this means...
One should place kṣmṛṃ at the head, ṣmṛṃ at the throat, hmṛṃ at the shoulders, ymṛṃ at the heart, and kṣuṃ at the navel. Regarding that, the instruction to "visualize the white seed-syllable of water at the gate of the head" means that the syllable suṃ should be placed there. "At the site and the gate of water, one should visualize the seed-syllable of fire" refers to the syllable kṣuṃ at the locations of the excrement and urine. "The breath should be meditated upon as before" means that the wind should be made to enter the avadhūtī. "The body is the color of wind; one should meditate on the maṇḍala of wind" means that one should meditate on ṣmṛṃ at the crown of the head, which is pale blue in color. "Its root is wind" means that the seed-syllable at the base of the wind maṇḍala is the syllable hūṃ. "The stage possessing the drop and the sound draws forth the seed-syllable of the mind" refers to the syllable haṃ. "The seed-syllable of the mind" means it is drawn forth by the sound. "The fierce seed-syllable of the vajra" refers to the meaning of the sound hik. "It should be joined as a hook" means that the consciousness residing in the drop at the crown of the head should be drawn up by the hook of hik and led to the location of the crown. If one asks, "Is it led only to that?" the text says: "From the twenty-four sites and the ten locations, it is drawn by the fierce one." This means that the consciousness should be drawn from those locations by the fierce syllable hik. "In which location does it reside?" refers to the twenty-four sites, such as Jālandhara, the golden gate. "Above the nine joints" refers to the aperture of Brahmā.
"Planting upon the seed of ripening" refers to the wind uttering a loud sound. "The seed at the end of the eight" refers to the syllable ha. "The fierce one of the fierce group" is hik. "The first of the first joined in half" is ka. "Endowed below with the seed of wind" is the wind maṇḍala. Having placed the seed, one propels it with the fierce sound of the syllable hik.
"From the twenty-four locations" means that from the twenty-four locations, one should know that by being exhorted with the sound of hik from the uppermost location, Jālandhara at the crown of the head, the consciousness is immediately transferred to higher and higher states. Having thus explained the method of transference, the benefits are shown: "Daily killing a brahmin," and so forth, which is easy to understand. "By this path, one becomes pure" means that through the vital wind entering the avadhūtī, non-conceptual cognition arises, and the unshakable absorption of the concentration vow is born.
Regarding that, "Sealed with emptiness" means that since the aspect of emptiness that has arisen is the untainted vow, at that time, having been propelled by the fierce sound, the vital wind is ejected through the aperture of Brahmā; one is not stained by sin and goes far beyond cyclic existence. To illustrate this with an example: "Just as that which is born from mud," and so forth, is easy to understand.
If one wonders at what time the transference should be performed, the time for transference is taught: "At the time of transference," and so forth, meaning when the time of certain death has arrived.
Regarding the killing of gods at the wrong time: it refers to killing at an improper time and the necessity of recognizing the physical signs of death. The wise should then employ methods to avert death. As for the detailed explanation of these methods for averting death, the text introduces the section by saying, "Listen, O Vajra."
If one wonders how to meditate: "All characteristics, as before, should be meditated upon with a mind of equanimity." This means that just as one meditates on the maṇḍala of Vajrasattva at the heart, one should likewise meditate on the methods for averting death.
If one wonders how to meditate on that: one should meditate on the seed syllables of the five Buddhas—HŪṂ, OṂ, TRĀṂ, HRĪḤ, and A—blazing with light in the center of the heart. "Possessing the characteristics, as before, in their perfection" means that after washing away the stains of the mind, one should cause all material forms to transition into emptiness by way of the process of subsequent dissolution.
"In the center of a moon maṇḍala, one should imagine the syllable HŪṂ abiding" means that from the form of the seed syllable HŪṂ upon the moon at the heart, one should meditate on the Wisdom Ḍākinī with three faces and six arms. This is easy to understand.
"In the center, one should meditate on the Immovable" means that having drawn the vital wind into the avadhūtī, one should meditate on the deity known as the Amṛta of Wisdom.
"Through the thorough union of the vowels and consonants, according to the seed syllables" means: KṢŪṂ at the head, YŪṂ at the two nostrils and ears, HŪṂ at the two eyes, and SŪṂ at the throat.
One should place [the syllable] ṣṭrūṃ at the throat, [the syllable] ḥmrūṃ at the forehead, [the syllable] ymrūṃ at the heart, and [the syllable] kṣmrūṃ at the navel. Regarding the phrase, "Possessing the white appearance of light, like the flower of the plantain tree," this means that in the center of the heart, which is like the flower of a plantain tree, is the so-called "non-conceptual" ānaha, the support for birth. To deceive death, one should meditate on the nature of Vajrasattva with three faces and six arms, or the nature of the syllable HŪṂ, together with the wind and light. The movement of light to the gate-keeper’s station at his heart is described in the Vajra Catuḥpīṭha as: "The wind emerges six finger-widths in front and five finger-widths behind."
Regarding the phrase, "In its center, consciousness together with primordial wisdom," consciousness is the non-conceptual cognition that arises from drawing the life-force (prāṇa) into the avadhūtī, manifesting as the three joys. Primordial wisdom (jñāna) is the vision of that [consciousness] as empty of the dualistic mind of subject and object. Regarding the phrase, "Immovable and deathless," "immovable" means being free from the eighty natural conceptualities, and "deathless" means being free from the afflictive and cognitive obscurations (kleśa-āvaraṇa and jñeya-āvaraṇa). Regarding the phrase, "One should meditate on the entity," this means one should meditate on the entity of non-duality; one should meditate on the aspect of emptiness by means of that very self-awareness (svasaṃvedana).
As it is said in the Samayoga:
"The Hero is the entity of all Buddhas,
Vajrasattva, the supreme bliss,
The good fortune of all variety;
He is called the supreme accomplishment."
Having thus explained the internal application,
Regarding the pith instructions for knowing the minds of others, it is said: "Then, as for external conduct..." and so forth. "From meditating on the mind as twofold" means from meditating on the mind as the duality of the apprehended and the apprehender. If one wonders how to meditate on that: outside the heart, from yaṃ comes wind; in its center, from raṃ comes fire; in its center, a sun maṇḍala; upon that, from the āli and kāli comes the union of sun and moon; and in its center, one should visualize the seed syllables of the nine deities, father and mother, in red color. One should also visualize those same maṇḍalas in the heart of the person to be accomplished. Then, the yogi should perform the recitation of the inhalation and exhalation of the breath. When exhaling, the wisdom seed syllable hūṃ emerges and strikes the center of the heart of the person to be accomplished. When subsequently entering within, it should strike the seed syllable in the heart like a flower. By thus meditating in equipoise through the recitation of the inhalation and exhalation of the breath, one will undoubtedly achieve the knowledge of others' minds through the familiarity of meditative equipoise and the suchness of the minds of others. If one wonders by what means this occurs, it says: "The emanations of the practitioner." If one meditates on the cycle of the inhalation and exhalation of the breath upon the bodies of others outside, one should know the minds of others by merging them with their consciousness, just as sesame seeds are perfumed by jasmine flowers.
Thus, for a yogi endowed with such meditation and recitation, who has caused the vital breath to enter the avadhūtī through internal application and has generated clairvoyance through external application, if they wish to perform the transference of consciousness (phowa), they should meditate on the transference of the vajra through the path of the crown of the head. If one contemplates this excellent path, there is no doubt that it will be accomplished.
If one wonders, "Since the mind is not a material form, how can it be transferred or not transferred?" it is said: "Then, having visualized the wisdom (jñāna) that has become form, like a lamp..." Having visualized the non-conceptual wisdom that relies on the space-wind like a lamp, the wise should perform the activities of transference and so forth.
If one wonders, "What is the difference between non-dual wisdom and the minds of hearers (śrāvaka) and so forth?" it is said: "The reality of the hearers and so forth is here well explained." The minds of hearers and solitary realizers (pratyekabuddha) are those that, having realized the selflessness of the person, meditate on non-conceptuality for their own sake. It is said: "The mind abides like a crystal; it should be visualized like a lamp. Having focused on all elaborations, one should make the elaborations non-elaborate." First, the mind of a hearer is self-awareness like a lamp, and subsequently, the stream of elaborations is severed.
If one wonders, "How is it for the yogi?" it is said: "By the yoga of the lack of intrinsic nature, all these are completely relinquished." Because it is sealed by the union (yuganaddha), it is free from the two extremes of existence and non-existence. As it is said in the Samāyoga:
"Once the form of the aggregate has passed away, that too is to be conceived as inconceivable. If one conceives of that inconceivable, nirvāṇa is not shown." Thus it was said. From the Samayoga: "Neither attachment nor free from attachment, nor even perceived in the middle; the illusory seal of all women—this is the non-dual Mahāyāna." Thus it was said.
Having thus taught the supramundane wisdom, [the question was asked:] "What is the distinction of mundane wisdom?" In response, it was declared: "The wisdom of the gods arises from the cultivation of clarity. The wisdom of the asuras arises from the cultivation of saṃsāra. The wisdom of the pretas arises from the cultivation of stinginess. The wisdom of the hell-beings arises from the cultivation of fear. The wisdom of the animals arises from the cultivation of stupidity. Inanimate objects are devoid of mind."
If one wonders to whom this should not be taught, it is said: "Summoning, questioning," and so forth. If one wonders to whom it should be taught, it is said: "Of the special secret mantra of yoga," and so forth. Therefore, the passage beginning with "In the yoga treatise" is the conclusion. Since this yoga treatise is the path for teaching others the direct realization of the dharmadhātu of the perfectly awakened Buddha, if one strives to generate faith and meditates upon this illusory liberation of wisdom—just like the liberation of a magician—one will [attain] the conduct of mundane accomplishments and...
The fruit of liberation, the supreme accomplishment, will be attained. This is the commentary on the third chapter of the eighth investigation.
Thus, having taught the characteristics of the vajra, the bell, the rosary, and the consciousness, the conduct of mantra is taught as follows: "Listen, O Great King of Desire, to the characteristics of the mantras," and so forth. Having thus given a brief summary, the detailed explanation is as follows: the mantras of the Vajrasattva maṇḍala are taught from the vajra and bell up to the end; the mantras of the wheel of method and insight are taught from Locanā and the others up to the end of the section on the stains.
From "Oṃ Hūṃ" up to "the maṇḍala wheel of Heruka," the mantras of the Heruka maṇḍala are taught. From "Oṃ Aṃ Svāhā" up to "the maṇḍala of Nairātmyā," the mantras of the Nairātmyā maṇḍala are taught. The mantras of Hevajra are taught, the mantras of Cakrasaṃvara are taught, the mantras of the three—Vārāhī, Mārīcī, and Śabarī—are taught, the mantra of Tārā is taught, the two mantras for blessing the earth are taught, the mantras of the four ḍākinīs are taught, the mantra of the Wisdom Ḍākinī is taught, the mantras of the branches of offering are taught, and the mantras of the samayasattva, the jñānasattva, and the protection are taught.
This concludes the commentary on the fourth chapter of the eighth investigation.
Having fully demonstrated the conduct of mantra, the conduct of knowing the three realms as deities is taught beginning with the words, "Then, the one called Vajragarbha," and so forth, up to "having prostrated." The phrase "abiding in what?" asks: abiding in what location within the luminosity of saṃsāra, one sports as the world of the environment—the non-moving—and the inhabitants—the moving. Then, once the stains of luminosity are purified, the Blessed One, the deity, is requested to explain the fully expanded state of peace.
Regarding the opening of the opportunity, it is said: "The mind, the luminosity that is the nature of all, always abides. In the state of purity, in the supreme secret joy, the nature of all abides." Thus, the opportunity I have explained is the state of the mind's conceptualizations along with the stains of the grasped; listen as I explain the actual mode of being of luminosity.
Having thus given a brief presentation, the detailed explanation is given with the words, "The maṇḍala is the body." This is the meaning of what was previously stated: "In the supreme secret joy, the nature of all always abides." In the center of the body maṇḍala, the avadhūtī channel is the location. That is the center of the navel maṇḍala, which possesses the eye as the door of fire, the ear as the door of wind, the nose as the door of earth, and the tongue as the door of water. The hero who abides in that location is the non-conceptual cognition whose nature is the three joys.
The yogi realizes and internalizes that which is known as the omniscient wisdom, the luminosity that is the nature of bliss and emptiness. Having thus shown the Sambhogakāya, the Dharmakāya is shown as follows: "Free from dust and abandoned of conceptualization." "Free from dust" means free from the imputed nature (parikalpita). "Abandoned of conceptualization" means free from the dependent nature (paratantra). "Transcending the body" means free from the thoroughly established nature (pariniṣpanna). "Stainless" refers to the luminosity of great bliss. "Sporting among all embodied beings" means that the luminous mind pervades all sentient beings. "The great miraculous power of all Buddhas" indicates the Nirmāṇakāya; by the power of the appearance of the luminous mind, one engages with all things in the manner of the ten months as the ten bhūmis, the recitation of "A-Haṃ" as the mantra, the womb as the religious robe, and the joining of palms as the gesture of prostration to the deities. If it is the appearance of luminosity, how can there be differentiation? Through the power of adventitious conceptualization, from the passage "in some [places] as a bodhisattva" up to "in some [places] of all fortunate ones," it is shown that the Nirmāṇakāya pervades everywhere. "The sovereign lord of accomplished accomplishments" means that luminosity free from adventitious stains is the accomplishment, and the sovereign lords of that are the Buddhas and bodhisattvas. "And so forth, infinite and supreme."
Thus, as it appears in the Chandamahāroṣaṇa, the infinite mundane and supramundane worlds appear. "I am the supreme bliss of all Buddhas" refers to the nature of the mind as clear light (ābhāsvara). "Entity" is joy (ānanda); "non-entity" is the joy beyond joy (viramānanda). Since both of these are adventitious stains, that delusion should be abandoned. Having understood that the three realms are the nature of the deity of clear light, the method for beginners to realize this is taught: "The āli is explained as the vase." The "lotus root" is the channel-wheel (cakra) at the base of the lotus of the bhaga. The "bee" is the contact of the secret vajra when the door of the avadhūtī is joined. The "bee tasting the nectar" is the experience of the three joys. "The bee is Vajrabhairava" means the realization of bliss as emptiness (śūnyatā). "The āli is as vast as the limits of space" means the nature of the dharmadhātu, which pervades all bliss and emptiness. The body that holds the suchness of the secret of the moving essence and the non-moving vessel arises from the realization of bliss and emptiness; all beings without exception emerge from that. As it is said in the Hevajra: "The great abode of the body is born of the body." "The aggregates, sense bases, and elements" refers to the consciousness that grasps the aggregates, elements, sense bases, and faculties. Having drawn that nectar-like consciousness from all those objects, [one realizes the nature].
This teaches that the life-force is inserted into the avadhūtī in the center of the channels. If one wonders what generates that bliss, it is said: "By the vajra sound of the Terrifier," which refers to the heat of caṇḍālī. Regarding the "substances of application," the phrase "should be brought forth" means the descent of bodhicitta into the four wheels. "In the sevenfold meaning of fire and wind" refers to the syllable Ha. "Joined with the seed-syllable of Vajrī" means joining with the long Ū. "Perfectly pressed by the sound of the drop" means the crescent moon and the drop (bindu) above. "Is called the stream of rain" means the bodhicitta flows from the crown of the head to the navel. "The seed-syllable of the first vowel" means that in its center, one should hold it; having blocked the nine gates and inserted the life-force into the avadhūtī, one holds the bodhicitta at the location of the navel. "In the manner of the kāli flower" refers to the drop of blood at the navel. "The flower of the body of the Vajra-holder" means that through the mixing of bodhicitta, the reflection of the dust becomes like the appearance of copper. "It does not produce saṃsāra" is because bliss is meditated upon as emptiness. "It is the ground for all" means it is the cause of the three accomplishments. If one wonders how non-conceptuality arises from the ocean of conceptualization, it is stated: "In this ocean of the river of primordial wisdom." From the ocean of clear light, the insight that realizes emptiness is the non-dual nature from the midst of the mud of conceptualization, such as the crocodiles and fish of saṃsāra.
From the seed of the four joys, bliss arises as the sprout of emptiness. Having taught the pith instructions on the ocean of primordial wisdom, the pith instructions on the bee gathering honey are as follows: the blooming bentaka flower is the four mudrās; the honey is non-conceptual bliss; and the nectar is the bliss of emptiness. Regarding the poison, the four mudrās are the nectar. The kāli itself is also nectar; when blood is sealed by emptiness from the drops, it becomes the nectar of primordial wisdom. Non-conceptual bliss holds the manner of the flower, and the bliss of emptiness holds the manner of the [nectar]. "The body born from the two" refers to the body born from blood and semen.
The supreme armor of the river of nectar, in terms of the path of passion, arises from the central avadhūtī space-channel among the channels of the four elements. Because it is born from water, it is water; and because it is sealed by inexhaustible emptiness, it is nectar. Furthermore, first, the five tangible objects are experienced through the direct perception of the body: the appearance like smoke is the moving wind; the moisture is water; and the firm tangible object is earth. The blessing into the vajra of primordial wisdom is the sealing of the channel of non-conceptual primordial wisdom and emptiness by joining the gates of the avadhūtī. Therefore, it is said to be "born in five aspects." "Abiding in the center of the water without exception" means joining the gates of the avadhūtī.
Relying upon the bliss of bodhicitta, the tactile sensations of the five elements and the touch of the central avadhūtī lead to the realization of non-conceptual bliss through direct physical perception. As it is said in the Samputa:
"Of all illusions,
The illusion of a woman is supreme.
The distinctions of the three wisdoms
Will be clearly understood from this."
Thus it is taught. Through the objective condition of the touch of the avadhūtī, the dominant condition of the white seminal fluid, and the immediately preceding condition of the ācārya's pith instructions and the seeds of non-conceptual habitual tendencies, the signs capable of inducing bliss as emptiness arise.
Furthermore, from the presence of the Great Scholar:
"Having withdrawn the mind from all things,
By remaining in the unmoving inner self,
The tactile sensations of the body
Are experienced; that cognition is valid."
Thus it is said. Regarding the meaning of how non-conceptual bliss arises by withdrawing the mind from all things, it is taught in the manner of the Hūṃ Vajra Song:
"The limbs of the vajra, the joyful mind" refers to embracing.
"The form of the eyes" refers to looking, laughing, hearing, smelling the scent of camphor and sandalwood, licking and kissing the lips, holding the hands, and so forth—these are the tactile sensations of the body.
"The nature of the syllable" is the bodhicitta that does not abandon the state beyond joy.
"Playing in emptiness" means being sealed by emptiness.
"Completely abandoning entity and non-entity is the characteristic of bliss and emptiness. Furthermore, the heart mantra is sought"—this refers to the assertion that the mind is the luminosity of emptiness. "All thoughts without exception and all syllables are to be destroyed"—this refers to the abandonment of the object of knowledge and the expression. "By the yoga of the double embrace, one is delighted by the waters"—this arises from the flowing of the bodhicitta. "When the non-dual dharma is attained, that is the attainment of liberation"—this is the result. "Those deluded by the bliss of saṃsāra do not clearly see liberation"—this refers to individuals who lack understanding. "From the nature of the emptiness of all, the yogi sports with mantra"—if the wise understand this, they are liberated. Furthermore, from the Samayoga: "The yogi should symbolize the five as the reality of the Buddha"—this means that by realizing the emptiness of bliss, one symbolizes the Buddha. "All the various illusory abodes ripen sentient beings through diverse forms"—this means that, like the monk Sāgaramegha, the four joys arise in relation to form; like the Gandharva king Subhadra, the four joys arise in relation to sound; like the householder Gandhika, the four joys arise in relation to smell; like the laywoman Prabhāvatī, the four joys arise in relation to taste; and like the nun Devamitrā, the four joys arise in relation to touch. Therefore, the purpose of extending the vajra is to eliminate delusion regarding the dharma.
Thus it was said: "Directly known. The yogin who possesses liberation should prostrate to the essence of the Dharma." This means that by the emptiness of Sparśavajrā, the secret is revealed, and the non-conceptual cognition of bliss is the path to the liberation of the yoginī. The passage beginning with "Whosoever, son of good family" and so forth concerns the benefits, which are easy to understand.
This concludes the commentary on the first chapter of the ninth section. Having explained the conduct of recognizing the three realms as deities, the explanation of the conduct of the bali offering is as follows:
"The ritual procedure for the bali action—listen, O King Vajraprabha." This is the brief presentation. The detailed explanation is shown by three lines of verse. The second line, "Fish, meat," and so forth, shows the substances of the bali. The third line, "The absorption of Vajrasattva," and so forth, shows the generation of oneself as the deity. The fourth line, the dedication, is shown by "All substances purified as the five nectars," and so forth. The fifth, the vessel, is "in the lotus," which refers to the skull-cup. The sixth, the purification, is taught by: "By OṂ, it is made to blaze; by HŪṂ, the tongue is that very thing." This means that by OṂ it is made to blaze, by ĀḤ it is melted, and by HŪṂ it is multiplied. By the tube of HŪṂ’s light rays, the wisdom nectar is invited and multiplied. Furthermore, the Catuḥpīṭha states: "By HA, the color is removed; by HOḤ, the odor is destroyed; by HRĪḤ, the potency is destroyed. The sequence is thus proclaimed."
Seventh, regarding the invitation of the guests: it is said, "By the hook of the light rays of wisdom, one summons them all with the mind." If one asks, "How many varieties of that hook are there?" the reply is: "The Lord of Beings," which refers to the vajra hook of Akṣobhya. "The second is likewise Tārā," which refers to the jewel hook. "The third is the very many," which refers to the hook of Amoghasiddhi. "The fourth is born of many," which refers to the lotus hook of Amitābha. "The fifth is called the child," which refers to the hook of Vairocana. As it is said in the Catuḥpīṭha: "The vajra hook is Akṣobhya; the second hook is Ratneśvara; the king's hook is Amoghasiddhi; the moving hook is Amitābha; the powerful hook is Vairocana." Regarding the line, "By the distinctions of the five wisdoms, these are the mantras of the five wisdoms," one should invite them by connecting them with the mantras of the five families. Some say these are the five meats. The remainder is easy to understand. Regarding the line, "By the distinctions of the five hooks, they should be applied to all activities," this means they should be applied to activities such as pacifying and enriching. Regarding the line, "If one always desires activity," this means that if one wishes to accomplish the four enlightened activities at all times, the yogi should satisfy all with the torma. Eighth, the explanation of the characteristics of the classification: "One should not take pleasure in desires..." [and so forth].
Thus it is said, and so forth. Ninth, the mantra of blessing: from the thirteenth vowel, the letter A, a moon maṇḍala arises. Through the application of emitting and reabsorbing light rays from the sixteen vowels and the thirty-four consonants (kāli), the deities are to be satisfied. By means of the blazing light rays of the syllable Oṃ, the radiance of Āḥ, and the multiplication by Hūṃ, one realizes the distinction and, having examined all food as being like a crystal ball, one should taste the nectar (amṛta) after visualizing a tube of light rays in the center of the tongue. The remaining offering cake (torma) is to satisfy the maṇḍala of the eight external charnel grounds. Tenth, the mudrā: the left hand is like holding a skull-cup, the right is the wrathful threatening gesture (tarjanī), and there are the mudrās of the feet, eyes, and hands. Eleventh, the time: it is said to be the fourteenth day of the waning moon. Twelfth, the explanation of the location: it is "a solitary tree," and so forth. At the beginning of the location, the mention of the syllable Oṃ is for the purpose of ringing a bell and reciting the verses of dedication. If one wonders to whom it is dedicated: to the retinue of forty goddesses, consisting of eight surrounding each of the principal goddesses—Samantabhadrī, Locanā, Māmakī, Pāṇḍaravāsinī, and Tārā. Regarding the five principal goddesses mentioned: "The five great self-nature ḍākinīs." If one wonders who those five queens of the maṇḍala are: the principal queen Vajreśvarī is Samantabhadrī.
The body of the Tathāgata is Locanā; the stainless one is Māmakī; the emanator is Pāṇḍaravāsinī; and the Vajra Lady is Tārā. One should summon them with the mantra, "Come here!" The thirteenth [section], the dedication, beginning with "Having visualized the amṛta and concentration," is easy to understand. Regarding the phrase "one should make [them] the nature of the three deities," and so forth: from HA comes Padmeśvara, from HOḤ comes Vairocana, and from HRĪḤ comes Vajrapāṇi. If one wonders whether they are to be eaten together rather than individually, it is said, "Look!" and so forth, explaining that they are to be eaten together through the analogy of the brahmin and the dog. The phrase "this ground" refers to what appears below. The mudrā is the circling of the lotus dance with both the right and left hands. The absorption is performed by the yogin of one's own deity. Ringing the bell and brandishing the vajra, one should dedicate with "Oṃ, the Dharma of the Sugatas is without sin," and so forth. Then, with three HŪṂs and the sound of ringing the bell, one should also make the aspiration: "May it remain exactly thus!" To request the departure of the wisdom-being (jñānasattva), place the left vajra-fist at the heart and extend the right hand to the ground; then request departure with the mantra. Then, "By means of one's own breath, one should dissolve [them] into one's own body" teaches the withdrawal of the commitment-being (samayasattva) into the body. "By means of the yoga of a single instant, having meditated on oneself, one should make offerings."
Thus, having meditated on oneself as the glorious Heruka, one should make offerings to the worldly ḍākinīs. Having presented the torma, the request for the worldly deities to depart is made by snapping the fingers three times, saying: "May the external deities depart." This concludes the commentary on the second chapter of the ninth examination.
Having explained the conduct regarding the torma, the explanation of the painted image and the manuscript is as follows. The passage beginning with "The secret lotus, the blissful one" and ending with "the goddess made this request" is a single verse; it is the compiler’s statement that the Blessed One resides in the bhaga of the consort, the Mother. The actual request of the goddess is taught by the section from "O Tathāgata" up to "please explain."
In response, the explanation of the characteristics of the painter begins with "young" and so forth. The explanation of the base for the painted image begins with "by the sublime practitioner" and so forth. The explanation of the method of painting begins with "in a very secret location" and so forth. The explanation of the materials for the pigments begins with "the five pigments as they have been taught" and so forth. The explanation of the brush begins with "human bone, hair from a corpse," and so forth.
The explanation of the characteristics of the master begins with "first, the master" and so forth. The explanation of the master’s application begins with "the purity of the messenger is the first," and so forth. The explanation of how the master should not disparage that purity begins with "if one’s own mind becomes free of stains," and so forth.
Thus it is said, and so forth. Regarding the explanation of the pigment vessels and the pigment mandala: "Conch, mother-of-pearl, pearl," and so forth. Regarding the explanation of the branches of insight: "The purifying thread, the supreme bliss," and so forth. If one asks whether the painter must also possess the branches of insight, it says: "Adorned with a beautiful form and youth," and so forth. Regarding the explanation of the samaya of not showing [the image] to others: "Having merely made a drawing for the sake of accomplishment," and so forth. Regarding the explanation of the characteristics of the painted image and the characteristics of the manuscript: "Listen, O Goddess of Great Fortune," and so forth; this is easy to understand. This is the commentary on the third chapter of the ninth examination.
Having explained the conduct regarding the painted image and the manuscript, [the text says]: "Listen, O Goddess, I shall explain the characteristics of the play of union." This is the brief thematic summary. Regarding the power of the gaṇacakra for accomplishment or for receiving the siddhis: the playing of the flute in the language of the Pure Abodes is performed with the syllables from hūṃ ja hūṃ. The playing of the lute is performed with the three syllables from hūṃ hraṃ hūṃ. The playing of the long drum is performed with the syllables from phaṃ naṃ ga. The playing of the clay drum is performed with the syllables from hūṃ bhyo. The playing of the ḍamaru of Hayagrīva is performed with ṭakki hūṃ jaḥ, and so forth. The playing of the ḍamaru of Yamāntaka is performed with hrīḥ ṣṭrīḥ, and so forth. The playing of the ḍamaru of the Tārā-udbhava Tantra is performed with hīṃ hrīṃ, and so forth.
Then, the characteristics of the small drum (ḍamaru) shall be explained. As for the material, it is that which grows on Mount Malaya, and so forth. As for the dimensions, they are ten finger-widths, and so forth. As for the substance, it is the bone of a skull. Regarding the ritual for preparing the skin and so forth, it says: "Then, with the iron hook of the foot," and so forth. Regarding the arrangement, it says: "Myself and the fortunate ones from saṃsāra," and so forth. Regarding the place of beating, it is taught: "The beautiful offering of the gaṇacakra," and so forth. At the time of the gaṇacakra, all conduct such as eating and drinking is explained as a sign of the undefiled (anāsrava); thus, it says: "Wine is explained as the woman," and so forth. Having abandoned ordinary speech and signs, one should employ the signs of the Buddhas and Bodhisattvas. Regarding "the distinctions of the dances," it means one should perform the dance of the undefiled deity. Regarding "these mudrās of song should be offered," it refers to the undefiled songs such as kaka, and so forth. Regarding "where the hands are placed in the wine," it teaches the ritual of the arrow and so forth. From the Samayoga: "The shape, the easy application, the universal application, the drawing, and the swift; the filling, the shooting, and the clarity." "Pressing the earth with feet together, pressing the earth by spreading the feet; the maṇḍalas should also be established; by the extended and contracted [postures], one treads upon the three worlds." Thus, the distinctions of the shape are taught. Regarding the explanation of the "hero’s sister," a limb of the gaṇacakra, it says: "Mother, sister, and niece," and so forth.
From the Samayoga: "Vilokini, Tārā, Dhvajā, Bhṛkuṭī, and she who dwells in the lotus—these are explained as the symbolic mudrās of the Buddhas."
Regarding the explanation of the sequence of offerings for the gaṇacakra: "A great man’s skull-cup with a single fragment," and so forth. First, having performed the lotus dance, one should offer it to the guru. Then, one should partake of it oneself and distribute it to the vajra brothers. As it is said in the Samayoga: "Ema! The bliss that deludes is the seal of the food called 'appearance.' Śi śi hūṃ increases life; kha kha khāhi—eat!"
The explanation of the fourth chapter of the ninth kalpa is complete.
Having explained the eight kalpas of conduct as branches of the three accomplishments, the explanation of the causal continuum (hetutantra) of the individual who is the support is as follows: "O Vajrapāṇi, listen to the samaya of the accomplished Vajrācārya," and so forth. First, the ācārya enters the maṇḍala at his own heart and receives empowerment. Then, the Vajrācārya, with unimpaired samaya, will together with [the disciple] attain the accomplishments of samaya.
Having given the brief summary, the detailed explanation is as follows: "Through diligence, having perfected hearing and reflection," and so forth. First, the yogi possesses learning, performs one hundred thousand recitations, and during the approach (sevā), receives permission from the deity. Through the power of enlightened activity, he will become victorious over sentient beings. "Abiding in that very reality and donning the armor..."
This explains the characteristics of the yogi: abiding in the ultimate suchness (tattva), having purified oneself through the stages of approach and accomplishment and donned the armor, and being enthusiastic for the non-duality of method and insight. By taking up those [consorts] who are concordant with the five families of the omniscient ones, one should accomplish the four joys.
Regarding that, first, the description of the family of Buddhalocanā is: "The mother, the nature of delusion," and so forth. Second, the description of Samantabhadrī is: "The daughter, the nature of hatred," and so forth. Third, the characteristics of Pāṇḍaravāsinī are: "The sister, the nature of passion," and so forth. Fourth, the characteristics of Tārā are: "The niece, the nature of jealousy," and so forth. Fifth, the explanation of the characteristics of Ratnamāmakī is: "The daughter-in-law, the nature of pride," and so forth.
If one asks by what means and with which mudrā one should accomplish [the practice], it is said: "Together with Locanā," and so forth. If one wonders whether the eight wrathful deities, the sixteen bodhisattvas, and so on, also enter into union with those very mudrās, it is said: "The wrathful deities, the sons of the Victors, and others—these too shall be accomplished." As it is said in the Samayoga: "Through union with the five Buddhas, and by gathering with all the goddesses, one accomplishes all the ḍākinīs of the various fortunate ones."
Now, if one wonders what kind of conduct should be adopted for the four activities, it is said: "The fierce and the heroic are accomplished through the ritual."
Thus it was said, and so forth. "Thereafter, one should engage in the conduct of equal taste; this method is without hardship," it is said. This is because it is sealed by the absorption of the four joys. "Praised by the Compassionate Vajra-Holder" means that this direct path is praised and extolled by the Blessed One. Regarding the instruction on the path of bliss:
"By abandoning the ascetic practices of difficult conduct,
This is the method for achieving supreme bliss.
Even if one finds the nectar-like taste that is fearless of suffering,
Whoever does not apply themselves to it..."
This means that by abandoning the hardships of the twelve ascetic qualities (dhūtaguṇa) and so forth, one is sealed by the reality of the four joys. Since the nature of the method for achieving supreme bliss abandons the eighty [conceptual] natures, one is without fear of the suffering of the three lower realms. Having found the taste of untainted bliss, if one does not honor that path of the messenger (dūtī), then because their ascetic conduct is a delusion, they will be unable to achieve even their own welfare, let alone the welfare of others, such as the state of a Buddha.
"Then, wherever they go,
They will not know it."
This means that the ḍākinīs will kill them at an untimely hour and they will go to the lower realms. As it is said in the Samayoga:
"I myself, having abandoned the essence of bliss,
Should not be tormented by asceticism.
Enjoy bliss as it is most pleasant;
This is the future perfect Buddha."
"In this Vajrayāna,
If they are distant from it,
It is as if they have drunk great blood in their hearts."
"In the future, there will be suffering," so it is said. Therefore, "Through bliss, accomplishment is attained" is the conclusion. By means of the path of direct perception, which is found without hardship, and the path of self-consecration, which views all things as being like dreams and illusions, one should practice the essence of the teaching—the untainted Dharma of the Buddha's word—directly, viewing all yogis as being like Buddhas, until one has crossed over the fears of saṃsāra.
This is the commentary on the first chapter of the tenth section. Having thus taught the causal tantra, the explanation of the worldly results is as follows: "Then, of whichever knowledge..." and so forth is said. Immediately after obtaining the signs, one attains the absorption of concentration, the immovable path. At that time, having become a vidyā-puruṣa (knowledge-being) endowed with worldly accomplishments, one possesses these benefits that arise below. The remainder is easy to understand. This is the commentary on the second chapter of the tenth section.
Having thus taught the worldly accomplishments, the teaching on the supreme accomplishment is as follows: "The vidyā-puruṣa is accomplished," and so forth is said. Having accomplished the vidyā-puruṣa through the ultimate absorption of the four joys, [the disciple] then asks the Blessed One, "Where does one go and where does one abide?" In response, the Blessed One declares:
The perfected being of awareness, sealed by the Great Seal (mahāmudrā), does not go to any of the six classes of beings, nor does it abide in the three realms. Having transcended the three times, it appears as the three existences (bhava) of luminosity, which are like an illusion and non-dual emptiness. It travels to all the buddha-fields of the sambhogakāya, and is the wisdom (jñāna) that knows the entire maṇḍala of all that can be known. It is that which all who abide in philosophical tenets (siddhānta) seek, and it is the luminosity that dwells within the minds of all sentient beings.
That very luminosity is liberated from all negativity and is adorned with all the perfect qualities of the aftermath. It possesses the perfect wisdom that is beneficial and brings happiness to all. "The protector who always arises, free from conceptualization" refers to the svabhāvikakāya. "Transcending shape and color" refers to the dharmakāya. "The domain of the King, the Victor" refers to the sambhogakāya. "The vajra because it is difficult to destroy" refers to the nirmāṇakāya. "The moon that dispels the heat of the afflictions" refers to enlightened activity (karman). "The lion because it is fearless" refers to the subduing of Māra. "The ocean because it is difficult to enter" refers to manifest buddhahood. "In these and various other ways, the yogi becomes that very [state]" refers to the turning of the three wheels of Dharma and so forth. "Even having been liberated from all conceptualization..."
That very [Buddha] alone acts for the benefit of beings; even during the age of the five degenerations, he appears in the five bodies and performs the enlightened activities for the sake of migratory beings. The passage beginning with "Joyfully descending from the gods" and so forth teaches the twelve deeds by way of the Vehicle of Characteristics (lakṣaṇayāna); this is easy to understand. This concludes the commentary on the third chapter of the tenth kalpa.
Having thus explained the results of mundane and supreme accomplishments, the explanation of the result of the pure method of the uncommon path of Secret Mantra is as follows: "The homa of excrement, urine, flesh, and so forth," and so on. If one asks: "How can the homa of the five nectars (amṛta), such as excrement and urine, not become a sin? If it is a sin, how can it become the result of accomplishment?" In response, it is said: "Sentient beings who are ignorant and deluded," and so forth. For sentient beings who possess the conceptualization of grasping at a self, there are virtuous actions of merit and non-virtuous actions of sin. However, at the time when one possesses the meditative absorption (samādhi) of concentration through non-conceptualizing awareness, the power of virtue, non-virtue, and so forth, as well as the sense faculties, insight, and wisdom, and the fourth [empowerment] of emptiness, having pierced through, are sealed by great bliss. At that time, when uncontaminated wisdom (anāsravajñāna) has arisen, there is no longer any establishment of virtue and non-virtue, nor is there any distinction between the pure and the impure regarding the five nectars and so forth.
For the sake of training sentient beings, the peaceful, enriching, magnetizing, and wrathful activities are explained. Therefore, as long as primordial wisdom (jñāna) is abandoned, consciousness and primordial wisdom do not arise. When one dwells upon external objects and is ensnared by the web of conceptualization (kalpa), merit and the aggregate of sin and so forth are imputed as dualities. Although the nature is utterly pure, for the sake of beings obscured by ignorance, the Victorious One spoke of sin and merit. If these do not exist in reality, why did he speak of them? It is said: "Because they are employed as a means for leading [beings]." Both sin and merit are like a raft for a person wishing to cross a river; once one has reached the city of emptiness, the bliss of nirvāṇa, they are completely abandoned. The conclusion is stated: "Therefore, having cast aside the collection of conceptualizations, one should rely upon the profound Dharma," and so forth. The lines beginning with "Conceptualization is great delusion" are easy to understand. If the natural state of the objects of knowledge is emptiness, by what means is it to be realized? It is said: "From the union of the two organs," and so forth. By joining in equipoise with the four mudrās, the wisdom of the body’s joy, the speech’s supreme joy, and the mind’s coemergent joy arises. Having abandoned the eighty innate conceptual natures and being sealed by the luminosity of great bliss, one abandons the pride of subject and object and the conceptualizations of this life, and through the bliss of emptiness, one becomes the body of a Victorious One.
Furthermore, the Samayoga states:
"Through the rituals of the mudrā,
That which all the Buddhas have not attained
Even in countless tens of millions of eons,
Will be attained in this very life."
Thus it is said. Although beings of the six classes, born from the various emanations of the habitual tendencies of delusion caused by ignorance, have not received the secret and wisdom-knowledge empowerments, once the secret and wisdom-knowledge empowerments are obtained, all men and women who are yogis who have pierced the core of emptiness should be known as being of the nature of clear light (ābhāsvara).
Likewise, a yogi who has obtained the fourth empowerment should know that although the minds of all sentient beings are bound by the net of conceptual thought, they are of the nature of clear light. One should also know that the pleasant and unpleasant sounds of the minds of all sentient beings are within the state of clear light. Regarding this, the Explanatory Tantra of the Guhyasamāja states:
"The breath is the nature of the five wisdoms,
The very essence of the five elements."
A yogi who has obtained the fourth empowerment and understands the samaya of the fourth empowerment should know that flesh is Vairocana, bone is Akṣobhya, blood is Ratnasambhava, bile is Amitābha, and the secret vajra-gate is Amoghasiddhi. This is the appearance of the Buddhas and Bodhisattvas that I have explained. When a wise Bodhisattva, having known the suchness of compassion, seals [the practice] with great bliss and meditates on the path through direct perception, [they attain realization].
All afflictions, such as desire and the rest, are also to be understood as being of the nature of the five wisdoms of great bliss. Even though one relies upon the five nectars and so forth, or upon mothers, sisters, and the like, because one is meditating on the clear light that is free from the eighty innate conceptions, great bliss will arise from all of them. Those who have entered the path of inference and familiarization, being devoid of the path of blessings and direct perception, have a lesser purpose—like a Mongol taking a bride. As it is said: "Just as a woman rejoices in childish talk," and so on, up to: "The path is not explained; it becomes a bond."
Thus, having taught the forty chapters consisting of the ten conceptualizations arising from the Saṃpuṭa, which reveal the meaning of the five tantras of method and the four tantras of wisdom, all the Buddhas, Bodhisattvas, heroes, and heroines rejoice in and praise the resultant Heruka. This is expressed by the words beginning with "Then the yogis," and so forth. "Yogis" refers to the ten wrathful deities such as Yamāntaka. "Yoginīs" refers to the eight such as Kākāsyā. "Ḍākas" refers to the heroes such as Khaṇḍakapālin. "Ḍākinīs" refers to the twenty-four such as Caṇḍākṣī. The eighty million Bodhisattvas are Vajrapāṇi, Maitreya, and the rest. The numerous assemblies of Tathāgatas and so forth are Vipaśyin, Vairocana, and the rest. The entire retinue consists of the twenty-four fierce and terrifying ones.
"All of them were thoroughly delighted" refers to the buddhas and bodhisattvas. Having attained the wisdom of the Tathāgata, they performed the acts of mastery, enjoyment, and absorption, thereby attaining the untainted wisdom of meditative concentration and wisdom. As for the bodhisattvas such as Vajragarbha and others, the bodhisattvas of the common vehicles who listen to the meaning of the syllables, and the gods, nāgas, yakṣas, gandharvas, and so forth—all the wrathful deities who meditate on the body of the generation stage—they praised what the Blessed One had spoken. This praise was performed through the body by circumambulating and prostrating; through the mind by emanating goddesses holding the five nectars; and through speech by praising with the one hundred and eight names arising from the heart mantra of the ḍākinīs.
This concludes the commentary on the tenth king of chapters from the Great Secret Glorious Sarvabuddhasamāyoga, which is the introduction to all tantras.
Having bowed at the feet of the Guru Jñānaśrī, and with devotion for the body of the venerable Cakrasaṃvara, I have set down this realization for the sake of others, based on the direct path of blessings that I have attained. May all beings enter the direct path and, having reached the state of consciousness as wisdom, proceed into the state of non-dual Cakrasaṃvara.
This is the Jewel Garland, an extensive explanation of the introduction to all tantras and the Great Secret Glorious Sarvabuddhasamāyoga.