Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This commentary provides a technical exegesis of the Hevajra Sādhana, guiding the practitioner through the complex intersection of meditative visualization, philosophical grounding, and ritual action. The text argues that the path to liberation requires a precise synthesis of 'method' (compassion and ritual) and 'insight' (the realization of emptiness). It is structured as a series of instructional clarifications, often employing a question-and-answer format to resolve difficult points regarding the nature of consciousness, the purification of the ordinary body, and the specific iconography of the deity and its retinue. The author commits the reader to a rigorous discipline of mental transformation, where the practitioner must move from the conceptual apprehension of subject and object toward a non-dual experience of suchness. By detailing the exact placement of seed syllables, the movement of winds, and the visualization of the maṇḍala, the work transforms a ritual manual into a comprehensive system for achieving the state of a bodhisattva and ultimate buddhahood.
Provenance
About this text
A commentary on the difficult points of the Hevajra sādhana, the Hevajrasādhanapañjikā originates from the Indian tradition and is attributed to the author Rupyakalaśa. The work entered the Tibetan corpus through the efforts of the translators Vanaratnapāda and lo tsa ba gzhon nu dpal, appearing in the classical Tibetan period. It is preserved in the Tengyur, volume ཉ, where it comprises 40 pages and is situated within the Non-dual Tantra collection. The text enacts a technical exegesis of the Hevajra Sādhana, guiding the practitioner through the intersection of meditative visualization, philosophical grounding, and ritual action. It argues that liberation requires a precise synthesis of insight into the emptiness of causes and the 'Great Method' of compassion, which allows for the emanation of infinite manifestations to engage sentient beings. A scholar or serious reader consults this work today to resolve difficult points regarding the nature of consciousness and the purification of the ordinary body, as the author employs instructional clarifications to move the practitioner from conceptual apprehension toward a non-dual experience of suchness, detailing the specific iconography of the deity and the placement of seed syllables.
Cite thisAnuvāda, “A Commentary on the Difficult Points of the Hevajra Sādhana” (Toh 1233), machine draft, 2026.https://naxiai.com/tibetan/works/toh1233
Summary & commentary
Significance
The work is significant for its integration of Madhyamaka-style emptiness with the highly specific ritual requirements of the Hevajra tantra. For the modern scholar, it illustrates the precise mechanisms by which Tibetan Buddhism operationalizes abstract philosophy into somatic and visual practice.
Structure
Passages
Section
Description
1-12
Preliminary Grounding and Visualization
Covers the philosophical basis of emptiness, the definition of the Great Method, and the initial visualization of the maṇḍala and the vajra tent.
14-27
Iconography and Deities
Describes the physical attributes of the Māras, the process of emanation and reabsorption, and the symbolic meaning of the deity's faces.
32-44
Ritual Procedure and Summoning
Details the summoning of wisdom beings, the nature of perception, the sealing of goddesses, and the offering of nectar.
45-48
Advanced Yoga and Wind Control
Explains the six branches of the palace, the role of the Tathāgatas, and the technical manipulation of prāṇa and apāna winds.
49-53
Ethics, Offerings, and Final Realization
Discusses compassion for sentient beings, the visualization of worldly protectors, and the final realization of the Dharmakāya.
Themes
Non-duality and Emptiness (2, 5, 9, 10, 11)
Ritual Visualization and Seed Syllables (12, 19, 23, 44, 47)
Somatic Control (Winds and Channels) (47, 48)
Compassion and the Welfare of Beings (3, 8, 48, 49)
Iconographic Symbolism (14, 27, 41, 50)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Commentary on the Difficult Points of the Hevajra Sādhana·
In the language of India: Hevajrasādhanapañjikā. In the language of Tibet: Commentary on the Difficult Points of the Hevajra Sādhana. Homage to the Bodhisattva, the Noble Mañjuśrī Kumārabhūta.
Having prostrated to Hevajra, who turns the darkness of existence into day, I shall explain a commentary on the difficult points of his concise sādhana. In this regard, the master Ḍombīpa, for the purpose of pacifying external obstacles, offered praise and prostration to the glorious Heruka, the embodiment of the three bodies—Dharma, Enjoyment, and Emanation—saying:
"Though all conceptual constructions are abandoned,
To the glorious Heruka, the protector,
Who is the nature of all things
And possesses the great means, I bow."
Regarding the term "glorious Heruka" (śrīheruka): he is the "glorious Heruka" because he possesses the accumulations of merit and wisdom; here, the possessive suffix is elided. The syllable he expresses compassion; the syllable ru signifies emptiness, in the sense of the destruction of the characteristics of states such as conceptualization; and the syllable ka is the form of their inseparability. Thus, he is called the "glorious Heruka."
Alternatively:
Śrī is non-dual wisdom;
He is emptiness of causes and so forth;
Ru is free from arrangement;
Ka is not abiding anywhere.
Because it is free from subject and object, it is non-dual.
While the causes, conditions, and their constituent parts produce the visual consciousness and so forth, because they are unproduced, they are unconditioned; therefore, the he is the emptiness of causes and so forth. Because it is free from movement and non-movement, it is devoid of arrangement; since there is no substantial form, there is no state of its own object. Thus, from the very nature of form being without intrinsic existence, the meaning is that it "does not abide anywhere." The "Protector" (nātha) is the refuge for all wandering beings. Regarding "having abandoned all conceptualization" (sarvakalpasamutsṛṣṭa): conceptualization is that very thing, and "all conceptualization" refers to the conceptualizations of the aggregates, elements, and sense bases. To be free from these is "abandoned." Here, the dharmakāya, the characteristic of one's own welfare, is taught. The word "also" (api) has the sense of "furthermore." "The nature of all things" means that through such a body of the Blessed One, a supreme body is manifested by the power of previous aspirations in accordance with those to be trained. "All things" (sarvabhāva) refers to that which is both a thing and all-encompassing; because they arise from this, it is the nature of all things, and thus the saṃbhogakāya is taught. Alternatively, "all things" refers to the Tathāgatas who are the purity of the aggregates, elements, and sense bases; because they are of that very nature, they are all things. If one asks, "From what is it the nature of things?" it is said: "From that which is the essence of great means."
Because it is both a method and great, it is the "Great Method" (mahopāya). It is the nature of compassion, capable of engaging the realms of sentient beings—who are diverse due to the distinctions of their various inclinations—through the emanation of infinite manifestations such as the maṇḍala-cakra and so forth. That which possesses this nature is the nirmāṇakāya, distinguished by the perfection of the welfare of others.
In this context, there is the relationship between the expression and the expressed, and the relationship between the nature of the method and that which arises from the method. The collection of words for the Hevajra-sādhana is the expression. The sādhana of the glorious Heruka, who is embraced by Nairātmyā and possesses the nature of the eight yoginīs, is the expressed. The relationship between the expression and the expressed is the relationship between the method and that which arises from the method.
The purpose is the engagement of sentient beings who possess the arising of desire and hatred. The ultimate purpose is the attainment of the result, characterized by buddhahood and the eight siddhis. Now, the main text itself shall be explained. If one asks, "In what kind of place should such a meaning be accomplished?" the Master has spoken of the specific location, beginning with "well-concealed" and so forth. "Some" refers to places such as charnel grounds. "Well-concealed" means a place abandoned by the flow of ordinary people. "In a secluded spot" means in a particular part of the earth. "With musk and so forth" means...
It is arranged with the samaya substances such as musk, camphor, sihlaka, the four equal parts, and sālukya. There, one should meditate on this yoga, as it is connected [to the previous]. Having done what? It is said: "On a soft seat," and so forth. That which is both soft and a seat is a "soft seat"; the meaning is a corpse-seat, which is free from the aggregates, elements, and sense bases. "Upon that" means sitting near its heart. "In this way" refers to the yoga that is about to be explained. "To be practiced" means to be meditated upon. The meaning is this: a yogin striving to accomplish the glorious Heruka should rise early, prepare a lotus with the five nectars, and having positioned himself at the heart of a corpse in a charnel ground or similar location, should abandon the entire web of negative conceptualizations and practice this yoga. Because it is to be joined [with the ultimate], it is "yoga," a specific supramundane formation characterized by the abandonment of ordinary formations. Thinking that this is also of the nature of consciousness, the location for focusing upon it is stated: "At the heart," and so forth. Upon a lotus born from the syllable paṃ, in the center of a moon mandala born from the syllable a, is the seed-syllable of the Lord of Mind, Akṣobhya. From the purification of the five aggregates, it is the nature of the five wisdoms, the essence of five parts. By the light rays of the syllable hūṃ, which are of the nature of the wisdom of individual discernment, since it is free from being one or many, it is bodiless. When it is bodiless—
Since there is no basis, feeling, mind, and phenomena are not established in relation to one another; therefore, one should meditate on their lack of intrinsic nature. If one asks, "Once the ordinary body has been purified in this way, what should the yogi do?" it is said: "One should also recollect the mantra." Immediately after meditating on the applications of mindfulness, for the sake of benefiting sentient beings, one should recollect the mantra, which is the syllable HŪṂ. "Recollect" means to bring it to mind.
What is the meaning of "mantra"? It is said: "Discernment of the mind is that which protects the three realms; because its nature is to purify the mind, it is explicitly called 'mantra'." If one asks, "What should one do after recollecting the mantra?" it is said: "Emanating from the pores of the skin, its light [illuminates] all beings without exception," and so forth. Having seen the realms of sentient beings in the six classes of existence, who are oppressed by the sufferings of birth and so on, by means of the lamps of light from the HŪṂ syllables emanated from the yogi’s pores, one should focus on great compassion. This is not explained here as it is easy to understand.
"For the sake of their liberation," it is said. This refers to those beings who enter the six classes of existence. For the purpose of that which is the cause of their liberation, the accumulation of merit is increased. The method for increasing merit is taught: "The guru and the deity," and so forth. The "guru" is an emanation of Vajradhara. The "deity" is the form of glorious Heruka.
The Victorious Ones are emanations produced by light rays emanating from the pores of his skin. The bodhisattvas are further emanations of those Tathāgatas. "Assembly" means a perfect gathering. "Together with them" means following them perfectly. The intention is that, having seen them, one should thoroughly examine the offerings and perform offerings of a mental nature.
If one asks, "From what, in what manner, and with what should one make offerings?" it is said: "First, the mantra," and so forth. This refers to the specific ritual action, namely the mantras to be explained, such as oṃ vajra puṣpe āḥ hūṃ. "The seed-syllable of one's own heart" refers to the seed-syllable hūṃ, the essence of the five wisdoms, from which flowers, incense, and so forth are produced. Having emanated the assembly of ḍākinīs, one should make offerings with flowers and the like; this is the thorough teaching of the five sensory offerings.
Beginning with parasols, victory banners, and streamers, and ending with human women and so forth, it is taught that one should make offerings with the nature of the seven precious jewels along with their requisites. If one wonders from where these substances arise, it is said: "All arise from the Jewel family." This means that all the offering substances previously mentioned arise from the Jewel family, having perfectly emerged from the Gaganagañja (Sky-Treasury) samādhi. One should make offerings with all of these, both secret and otherwise; this is the correct connection.
Having given the general teaching, the secret offerings will now be explained in detail: "Gaurī and so forth."
One should understand the sequence as taught in the tantras, beginning with the "five nectars" and so forth. In the sky, one should visualize the venerable glorious Heruka, then the guru, and then others arrayed before him. Furthermore, having looked [at them], one should perform offerings with the eight goddesses, such as Gaurī, who are emanated from light rays from the seed-syllable at the heart. Regarding that:
Gaurī holds the moon; Caurī holds a sun-disk; Vetālī holds water in her hand; Ghasmarī holds medicine; Pukkasī holds a vajra; likewise, Śavarī holds a corpse; Caṇḍālī beats a hand-drum. With these, the Pervasive Lord is worshipped. Caṇḍālī, impassioned by great desire, embraces his neck.
If one asks, "Having performed the offerings, what should be done?" it is said: "One should confess all misdeeds," and so forth. One should perform the confession of misdeeds, rejoicing in merit, dedication, taking refuge, generating the mind of awakening, and the offering of one's own self. If one asks, "How should this be done?" one should first recite the verses. Having fully summarized everything with the verses beginning with "To the Three Jewels," and then [reciting] "Having obtained the command of the Tathāgatas, for the sake of acting for the benefit of sentient beings," immediately thereafter, when the practitioner performs meritorious deeds, they are seen by the Tathāgatas. For what purpose? For the sake of acting for the benefit of sentient beings.
One should bring the welfare of sentient beings to completion. If one asks, "What is to be done once the command has been received?" it is said: "Because all beings are indivisible," and so forth. Because it is greater than the limited, it is great love (maitrī); because it protects all sentient beings, it is the apprehension of all wandering beings without exception as being like an only child. Based on the suffering of wandering beings, such as the suffering of the ripening of karma, one should generate compassion. Having generated compassion, one should purify the element of sentient beings with light from the heart, visualize them in the form of a Buddha, and meditate upon and generate joy (muditā). This is the intended meaning.
Then, "one should meditate upon equanimity (upekṣā)." This means that thereafter, with a mind free from accepting or rejecting the objects of sentient beings, one should meditate on the nature of the equipment of wisdom (jñāna-saṃbhāra). This is the intended meaning. Thus, having explained the equipment of merit, in order to show that the yogi should meditate on the ultimate bodhicitta, which is the emptiness of the equipment of wisdom, it is said: "Because it is devoid of intrinsic nature, it is empty," and so forth. Wandering beings are of the nature of emptiness. Why? Because they are "devoid of intrinsic nature." According to the tenets of the Sautrāntika school, the logical reason is that because they depend on others, they are devoid of being one or many; and because their own intrinsic nature is not perceived, they are devoid of intrinsic nature. Therefore, all things are of the nature of lacking intrinsic nature. As it has also been said: "Subhūti, it is not that phenomena are empty because of emptiness, but rather they are known to be empty by their very nature."
This is the first door of liberation. It is taught as the door for entering the ultimate. Regarding the phrase "signless from the absence of cause," "absence of cause" means that which is not a cause is a non-cause; therefore, it is "from the absence of cause." "Signless" means that when analyzed ultimately, there is no such thing as a "cause" for the world of beings. As it is said:
"The agent of all phenomena
Is not apprehended.
If there is no agent,
Actions do not arise."
And elsewhere:
"Not from self, not from another,
Not from both, and not without cause—
Of any entity, anywhere,
Birth never exists."
And:
"If a thing lacks its own nature,
How could it be the nature of another?
How could that which lacks nature
Produce another?
The Sugata has taught this reasoning."
Furthermore, when there is no apprehended cause for cultivation or production, how could there be anything with signs? This is the signless liberation. Because it is not produced by one's own conceptualization, the world is also free from aspiration. This means that entities, whether with causes or without a continuum, are free from aspiration. Why? Because they are merely differentiated as subject and object by one's own conceptualization alone. As it is said:
"However, even for the most wise,
Through the agitation of nature,
The single mind, by the division of subject and object,
Appears in two aspects."
Thus, because the apprehension of subject and object arises through the power of habitual tendencies, it is said that in some contexts, the partless emptiness—characterized by the ultimate non-arising and accompanied by aspiration—is the liberation of wishlessness. Then, regarding the phrase "having viewed everything as empty": having meditated on the door of liberation of emptiness through the specific awakening of emptiness, one should view the internal and external self as empty. Regarding the phrase "first of all, the mantra should be recited": the word "itself" (eva) marks the end of the summary; thus, having first viewed [everything] as empty, the mantra should be recited. If one asks, "What is the intended object of this desire?" it is as follows: by meditating on the awakening mind of emptiness, the mind is purified and cleansed through the characteristic of the complete transformation of the basis. In accordance with the yogi, the seed-syllable is gathered, and once the form is perfected through the awakening mind, one subsequently purifies the others by means of the mantra-form. Regarding oṃ śūnyatā-jñāna-vajra-svabhāvātmako ’haṃ: oṃ śūnyatā is the pair of form and its master; the syllable oṃ is white and has the nature of the mirror-like wisdom (ādarśa-jñāna). Jñāna-vajra is the syllable āḥ, red in color, and has the nature of the wisdom of individual discernment (pratyavekṣaṇā-jñāna). Svabhāvātmakaḥ is the syllable hūṃ, black in color, and has the nature of the wisdom of the utterly pure expanse of phenomena (dharmadhātu-jñāna). Ahaṃ means "I am," referring to the intermediate state (antarābhava) which possesses the identity of these three wisdoms.
Now, if one asks how the transformation of the basis occurs through the meditation on emptiness, it is taught that one enters into suchness:
"The nature of insight and method is peace; here, that is the supreme suchness. Non-dual wisdom is suchness itself; this is the supreme bodhicitta. The basis is completely transformed, having abandoned all conceptualization. It is the supramundane wisdom, the very dharmakāya of the Great Sage."
If the bodhicitta of emptiness is suchness, then how can the collection of seeds, the completion of the form, and the arrangement of syllables be suchness if they are of the nature of functional entities? To this, the intended meaning is as follows: having protected oneself with the light of the syllable Ra, the sun, the syllable Hūṃ, and the vajra in the aspect of clear light, the nature of the non-duality of the stable and the moving is the glorious Heruka. Through the nature of the collection of seeds, the completion of the form as the purity of the five aspects, and the nature of the arrangement of syllables, all the sense bases are purified. By the emanation of the glorious Heruka, the lord of the desire realm, the benefit of beings is accomplished. Because the collection of seeds and so forth are of the nature of compassion, there is no fault whatsoever in the bodhicitta being suchness.
"From the mudrā, the cause, and the separation from union, the yoga becomes the method of compassion. The inseparability of emptiness and compassion is called bodhicitta."
Then, from the sun, the syllable Hūṃ...
Regarding the phrase, "The vajra tent emerging from the mantra": immediately thereafter, one should visualize a sun maṇḍala in front, formed from the complete transformation of the syllable repha. Upon that, from the syllable hūṃ, a crossed vajra (viśvavajra) is born. With its rays of light, one should perform the binding of the vajra fence, the tent, and so forth.
Alternatively, from the complete transformation of the syllable hūṃ and the crossed vajra situated upon the sun, there appears the form of a two-armed deity who subdues obstructing spirits (vighna). One should visualize the wrathful Heruka, with bared fangs and a terrifying appearance, holding a vajra-kīla in his left hand and a vajra hammer in his right. Then, with the rays of light from his wisdom-being (jñānasattva), the obstructors of the ten directions are summoned and struck with the kīla; this is the intended meaning.
If one asks what is to be done inside the tent, it is said: "One should contemplate the transformation into the dharmadhātu, and the palace arises from the elements." This means that beneath the tent, upon a vajra ground emanated by the syllable hūṃ, there is a triangular mudrā of the dharmadhātu, perfected in the form of the syllable e. It is the basis for all the meanings of the words regarding the stable and the moving. Above that is a wind maṇḍala, formed from the complete transformation of the syllable yaṃ. Above that is a fire maṇḍala, born from the syllable repha. Above that is a water maṇḍala, born from the syllable paṃ. Above that is an earth maṇḍala, born from the syllable laṃ.
Upon that, from the syllable BHRŪṂ, a six-spoked wheel arises. Upon that, light rays emanating from the syllable A summon the previously described intermediate state (antarābhava)—enclosed within two syllables HOḤ—into the womb. One should meditate on these merging into one with the syllable AṂ, and then recite: OṂ VAJRAVĪJA SVABHĀVĀTMAKO ’HAṂ. Then, the meaning is that one should visualize a multi-storied mansion arising from the complete transformation of the syllable OṂ, the wheel, and the wheels of the elements.
"Square, with four doors, adorned with necklaces, friezes, and so forth" is easy to understand. Regarding the phrase "In its center is a red lotus," and so on: in the center of that mansion, from the complete transformation of the syllable PAṂ—which corresponds to the mudrā of the source of phenomena (dharmodayā) and represents desire and the other afflictions—the petals are red because they are of the nature of great passion (mahārāga). One should visualize an eight-petaled lotus; this is the meaning of "one should focus upon it."
"In that place, one should visualize the four Māras residing upon the pericarp" means that the meditator of the later stage should visualize, in the center of the lotus pericarp, the seat of the causal Hevajra. Because they have arrived beneath the soles of the feet of the glorious Heruka, they should be visualized and contemplated as dwelling in a state of fear, fallen, and devoid of pride.
Among them, the Māra of the afflictions (kleśamāra) is multicolored, has one face, and two arms, holding a noose in both hands. The Māra of the son of the gods (devaputramāra) is...
[He is] dark blue in color, rich in his own form, and holds a flower-bow and arrow in his two hands. As for the Māra of the aggregates, he is black in color and holds a battle-axe and a noose in his two hands. The Māra of the Lord of Death is red in color, with a face baring its fangs, and holds a staff in his two hands. One should visualize these spread out as a seat. If one asks, "How then is it taught that these forms are to be meditated upon?" it is true; it is not [their] natural state, but rather, in order to destroy the conviction that [they] are human births, one should examine their forms. After the Blessed One has taught the seats, he taught in detail [the seats] of Gaurī and the others: "Brahmā, Indra, Upendra, Rudra," and so forth. These eight deities, Brahmā and the rest, with their faces, hands, shapes, and weapons, should be visualized on the eight petals exactly as they are renowned in the world. One should also meditate on the multi-storied palace. By means of the mantra sarvatathāgatānīlayavajrasvabhāvātmako ’ham, one should realize the first limb, the nature of Vairocana. Now, in order to individually examine one's own mind regarding the characteristics of form, luminosity, and so forth, it is said: "In the center of the moon and sun of the vowels and consonants," and so forth. The moon-form of the vowels completely transformed is the "vowel-moon." The sun from the consonants is the "consonant-sun."
In the center of those perfectly joined [elements], one should visualize the two seed syllables HŪṂ and AṂ, which are the nature of insight and method. If one asks, "Which seed syllables are to be meditated upon?" it is said: "By those, the skull-cup and the curved knife are to be emanated." If one asks, "In what manner?" it means that they are blessed by their own seed syllables; that is, the two signs are marked by their own causes. As it is said: "The result is sealed by the cause; the cause is sealed by the result." Here, this demonstrates the non-duality of cause and result.
If one asks, "What is the intention behind meditating on the seed syllables of the moon and the sun?" the purpose is stated: "In that regard, the yogi who knows the science should meditate on the fivefold manifest awakening," and so forth. In that context, "there" means that the yogi who knows the science should meditate on the state of buddhahood through the five aspects: the moon, the sun, the seed syllable, the sign, and one's own form. Because it joins [the mundane with the transcendent], it is called "yoga." The "knower of yoga" is one who acts by means of the supramundane distinctions of the formations, as opposed to the ordinary aggregates and so forth. The intention is that one should meditate on manifest awakening by means of that.
If one then asks, "How are the ordinary aggregates and so forth purified and transformed?" it is stated in the Explanatory Tantra:
"It is asked: 'If those things which are increased by something are not obstructed by it, how is it so?' It is by the manner of burning the fuel." And: "Just as firewood is consumed by fire, so too are the aggregates and so forth purified by the fire of wisdom." And: "Just as a seed is destroyed by its own sprout, so too are the aggregates and so forth purified by the sprout of wisdom." And: "Just as a snake is liberated from its own skin, so too are the aggregates and so forth purified by the skin of wisdom." And: "Just as a lamp is extinguished by its own oil, so too are the aggregates and so forth purified by the oil of wisdom." And: "Just as a thief is caught by his own thief, so too are the aggregates and so forth purified by the thief of wisdom." And: "Just as darkness is dispelled by its own light, so too are the aggregates and so forth purified by the light of wisdom." And: "Just as a disease is cured by its own medicine, so too are the aggregates and so forth purified by the medicine of wisdom." And: "Just as a poison is neutralized by its own antidote, so too are the aggregates and so forth purified by the antidote of wisdom." And: "Just as a dream is awakened by its own waking, so too are the aggregates and so forth purified by the waking of wisdom." And: "Just as a reflection is dissolved by its own mirror, so too are the aggregates and so forth purified by the mirror of wisdom." And: "Just as a cloud is dispersed by its own wind, so too are the aggregates and so forth purified by the wind of wisdom." And: "Just as a mirage is evaporated by its own heat, so too are the aggregates and so forth purified by the heat of wisdom." And: "Just as a mirage is dissolved by its own water, so too are the aggregates and so forth purified by the water of wisdom." And: "Just as a mirage is dissolved by its own fire, so too are the aggregates and so forth purified by the fire of wisdom." And: "Just as a mirage is dissolved by its own wind, so too are the aggregates and so forth purified by the wind of wisdom." And: "Just as a mirage is dissolved by its own space, so too are the aggregates and so forth purified by the space of wisdom." And: "Just as a mirage is dissolved by its own consciousness, so too are the aggregates and so forth purified by the consciousness of wisdom." And: "Just as a mirage
"These aggregates are the Buddhas; these wisdoms are the families; these ordinary embodied beings are renowned as the mirror and so forth." Thus it is said. If one asks, "By which of these, such as the mirror and so forth, is awakening attained?" it is said: "The mirror and the wisdom of equality are renowned as the moon and the sun."
Because one perceives all things here in a manner that is not other than a reflected image that makes one see and believe, and because it possesses the qualities of a mirror, the mirror is the moon. The mirror-like wisdom, which accords with the reflected image of dependent origination, is the aggregate of form. From its purification, the moon is the nature of the doubled āli vowels; it is explained as the mind of clear light, liberated from sorrow, clearing away the cataracts of conceptualization, and a moon-like mind purified of all stains of affliction.
The equality of things, which are similar in the manner of reflected images of phenomena, is the aggregate of feeling, which is not diverse but of a single taste. The sun-like mind, adorned by the doubled consonants such as ka and so forth, which acts for the benefit of sentient beings without interruption, is the sun, because it dispels the darkness of ignorance. As it is said:
"The compassion that continuously and perfectly arises, which cares for sentient beings, is completely filled with virtuous qualities and definitively suppresses all afflictions."
Thus it is said. Regarding the phrase, "By the seed-syllable and hand-symbol of the deity": the term "seed-syllable" is used in the singular because it is the non-duality of method and insight. The "seed-syllable" refers to the causal Heruka deity and the hand-symbol of the deities, which will be explained later; these are to be described as having the characteristic of discernment (pratyavekṣaṇā). This is the meaning: one's own hand-symbol, which is the complete transformation of one's own seed-syllable, is the form of the purified aggregate of perception (saṃjñā-skandha), the characteristic of the ground of universal buddhahood and the unsurpassed conduct of Samantabhadra. It is called "discernment" because it individually discerns the aggregates of sentient beings with their various dispositions. Furthermore, it is said:
"The conduct of awakening and likewise the grounds,
Pure wisdom, untainted—
That abides in the center of the two maṇḍalas;
That is to be viewed as one's own hand-symbol."
Regarding the phrase, "The single identity of all is perseverance": the form in which the moon, sun, and seed-syllables are inseparable is explained as the Dharmakāya, the nature of all Buddhas—unborn, uncreated, and without support. Because it is the basis upon which the realm of sentient beings is established, it is "action" (kṛtya); and because it abides as the subsequent state, it is "perseverance in action" (kṛtyānuṣṭhāna), which is the reversal of ordinary formations (saṃskāra). Here, the term "perseverance" (anuṣṭhāna) is a contraction of the preceding term, just as "truth-fear" (satyabhaya) is a contraction of "fear of truth." Therefore, by saying "perseverance," it is meant "perseverance in action." As it is also said:
"The body of the Buddhas,
Which is without appearance and without support..."
"Unborn, uncreated, and pure,
Free from non-existence and the like,
Indivisible, inseparable, and ungraspable—
This is the dharmakāya of the Great Sage."
Regarding the phrase, "The dharmatā of perfect purity," "perfect" (rdzogs pa) means "arisen" (bzhengs pa). It refers to the complete perfection described as the saṃbhogakāya of the Blessed One, the glorious Causal Vajra, which accords with the beings to be trained. Furthermore, regarding the phrase "the dharmatā of purity," the four preceding and following lines summarize this as the "dharmatā of purity." The two preceding terms, "utterly" (shin tu) and "perfectly" (rnam par), should be understood as qualifying the very essence of "purity." Since the term "itself" (nyid) is understood to mean the mere absence of defects, the expression "wisdom of the expanse" (dbyings kyi ye shes) is also included; thus, it is the wisdom of the utterly and perfectly pure dharmadhātu. It is not [merely] the wisdom of the aggregate of consciousness. The meaning is the divine body endowed with the supreme of all aspects, which is the transformation of the aggregate of consciousness.
As it is also said:
"What is the point of those who claim
The Blessed One’s practitioner should meditate on a reflected image?
One should meditate on Vajrasattva,
Endowed with the supreme of all aspects."
By these [verses], the perfection through the five aspects is praised. Furthermore, it is said:
"The body and likewise the speech—
Realize that very secret sphere of experience.
The fivefold manifest awakening
Is the most beautiful of all aspects."
If one asks, "How is Vajrasattva, who is the nature of the five wisdoms, to be understood?"
"Having performed the emanation and reabsorption," and so forth, is taught. The meaning is as follows: from that melted form—which is without beginning or end and is by nature luminous—one should meditate on a white five-pronged vajra with garlands of light rays. Having purified the entire realm of sentient beings by emitting those light rays, they are then to be reabsorbed into that very [vajra].
That which is indivisible by virtue of being unborn from the very beginning is the "vajra." Because it is the cause of the sattva, it is the "sattva"; its nature is non-abiding nirvāṇa, and thus it is "Vajrasattva." "One transforms oneself" means to transform into that form; this is the distinction of the yogi. Therefore, it is said that the yogi becomes like that.
If one asks, "In what form does one transform?" it is said: "With hand-symbols, faces, and so forth, like the Son." Here, "Son" refers to that which causes the family to flourish, which is the resultant Hevajra in the nature of the nirmāṇakāya. Furthermore, because he causes the continuum of diverse sentient beings to flourish through various means, he performs the function of a "Son." One should be characterized by hand-symbols, faces, and so forth, similar to that Son.
The distinction is: "The light of the moon, water-crystal, and jewel," which refers to the white body color. As it is also said: "Immediately after the vajra has completely transformed, one should visualize Vajrasattva, endowed with the excellence of all aspects, with the light of the moon, water-crystal, and jewel."
Now, in order to demonstrate the union of method and wisdom through great passion for the sake of generating the manifold nature of the maṇḍala circle, it is said: "Through joy, by the union of the two, all buddhas are to be gathered." Here, "joy" is great passion. Its sign is the "pairing," which is the joining of the two organs. Entering into union in that way is "following after." Furthermore, "buddhas" refers to Vairocana and the others, whose nature is the purity of the five great elements. "They are to be gathered" means that when the ultimate great bliss follows after the conventional bodhicitta drop while it is being closely perceived through the purity of wisdom and method, it is made into a single-taste form; this is the meaning. As it is also stated in the tantra: "By the union of the bola and kakkola, through the touch of the habitual tendency of solidity, because solidity is the nature of the dharma of delusion, delusion is held to be Vairocana. By the melting of the bodhicitta, melting is held to be the water element," and so forth. Because these are the very Great Secret, I have not explained them. Alternatively, the phrase "through joy, by the union of the two" is not spoken for the sake of sentient beings to be trained who possess desire, because of the statement: "all buddhas are to be gathered."
By the term "great passion," the buddhas are summoned and enter the mouth; having emerged through the vajra path, they are gathered within the lotus of the goddess in the form of the melted bodhicitta and become one. This is the meaning. Oṃ sarvatathāgatānurāga-vajra-svabhāvātmako ’ham. This is the nature of Vajrasattva, the second limb.
If one asks: "Since the buddhas are only to be gathered and collected, and not emanated, is it not impossible to generate the goddesses that will be explained?" In response, it is said: "By the union of the churned and the churning," and so forth. The wisdom consort, the Blessed Lady Nairātmyā in the form of Māmakī, is the one to be churned; the method, the Blessed Lord Heruka in the form of Vajradhara, is the churning agent. Their union is the very form of the deity that serves as the antidote to ignorance and the other links of dependent origination. Because they are joined, it is "union." Thus, by the union of the churning agent, the completion of the deity through the process of rubbing and being rubbed is taught.
If one asks: "Is the emanation of the circle of goddesses a transition from the ultimate?" It is said: "Abiding in the state of great bliss." Because it is the very cause of great bliss, it is "great bliss," which is conventional. Regarding the phrase "from the form of bodhicitta in the lotus," "in the lotus" means in the dharmadhātu or within the filaments of the secret lotus.
As for the forms of the bodhisattvas: they are the very forms of the melted drops of bodhicitta that have first entered all the Buddhas. The phrase, "They assume the forms of Gaurī and the rest," teaches the subduing of sentient beings who possess the arising of desire and hatred. As it is said: "By the form of a woman, they captivate the world; by the form of a wrathful deity, they terrify." This very point teaches the summoning of those who have entered the manifestations of Viṣṇu through wrath, and the summoning of sinful beings.
Then, from the passage beginning, "Gaurī is black in color, holding a curved knife and a fish," up to, "One should visualize her making the threatening gesture with her left hand, together with a vajra," the meaning is easy to understand. Regarding the syllables gaṃ, caṃ, vaṃ, and so forth: the instruction to "emanate" by means of these eight seed-syllables, gaṃ, caṃ, and the rest, was spoken in consideration of those with inferior faculties, because the light and colors of the drops of mind are also emanated through the distinctions of one's intention.
If one asks from where they are to be emanated, the specific locations are stated: "From the kakkola in due order," and so forth. "From the kakkola" means from the secret lotus. "In due order" means according to the sequence of the directions, such as the east and so forth. "With dance" means that when the command of Vajradhara is received for the sake of acting for the benefit of beings, it means that joy is perfectly generated. "Upon the corpses" means that they are to be emanated upon the disciples to be tamed, such as Brahmā and the others. This is the connection.
Now, if one wonders how the natures of the bodhicitta are to be emanated from the syllables gaṃ, caṃ, and so forth, the answer is stated as it is taught in the Explanatory Tantra (vyākhyātantra):
"First, having visualized the person, then emanate the wheel of ḍākinīs. Through the vajra, perform the passion and [the deity] melts; that too should be made to drip, and one will become a Victor. Those eight seed-syllables are the drops of the Tathāgatas: gaṃ, caṃ, vaṃ, ghaṃ, paṃ, śaṃ, laṃ, ḍaṃ. From these seed-syllables, the goddesses are produced. In the east is Pāṇḍarā, in the south is Caurī; likewise, in the west is Ghasmarī, and in the north is Pukkasī. In the southeast is Śavarī, in the southwest is Caṇḍālī, and in the northwest is Ḍombī. Having thus visualized the wheel of goddesses in sequence—[with] three eyes and hair standing upward, and so on, up to the description of the yellowish-white eyebrows—the meaning is easy to understand.
Regarding the phrase 'having visualized the wheel in this way,' the 'wheel' refers to the wheel of goddesses. 'Visualized in this way' means having visualized the sublime characteristics such as the three eyes and so forth. This should be connected with the phrase 'having emanated, [the deities] together with the principal one melt.' The meaning is as follows: then, desiring nirvāṇa, one should meditate on the gandharva sentient being, who is enclosed within two red syllables hoḥ situated in space, entering through the mouth [of the consort] into the interior of the consort, by means of the light rays from one's own heart. Furthermore, it is said: 'One should visualize [him] in the lotus of the goddess. This is explained as the gandharva sentient being.'"
"When the gandharva has fully entered, one should recollect the melting into emptiness." Thus it is said. Regarding the phrase, "The principal [deity] together with the consort, through melting from great desire": then, "together with the principal" refers to the lord of the maṇḍala-cakra, the nature of the three realms. "The consort" is the characteristic of discerning all phenomena. "Together with" means that through non-duality, they melt and attain the state of being like mud. From what? "From great desire," which means from great bliss. The meaning is that they follow after the wisdom of self-awareness.
Alternatively, "great desire" refers to the gandharva-sattva, who is the nature of the two red hoḥ syllables, the heart-mantra of the three syllables of body, speech, and mind. As it is also said: "The syllable hoḥ is like a red letter; the essence of body, speech, and mind abides therein. Melted by the fire of desire, it is said that the man and woman melt."
Furthermore, it is said: "Having gathered [them], the wheel of the Victors is emanated; it is perfectly extracted by the mantra-syllables. When the gandharva has fully entered, one should recollect the downfall of melting." Here, "gandharva" refers to the gandharva of habitual tendencies, which is the intermediate state (antarābhava) being. The meaning of "melting" is that [the deity] enters after that.
If one asks, "Is the melting of karma, which is like snow, also [this] melting?" it is said: "The melting is like a vessel of butter." Thus it is taught.
Regarding the request: the Blessed One, together with Vajradhara, has entered the state described as the ultimate dharmakāya, which is free from the aggregates, elements, sense bases, and the duality of subject and object. Because he is unwavering from the very moisture of compassion for sentient beings, he is seen like a jar of butter. Having thus melted, how does he awaken? To this, it is said: "Then Pukkasī and the others..." and so forth. "Then" refers to the melting of the Blessed One together with the consort. Having seen this, Pukkasī and the others—the goddesses of the four corners, whose nature is the four brahmā abodes—are the forms of virtuous qualities arising from the mind of the Blessed One Vajradhara. With melodious and pleasing songs, they awaken him as the cause for the welfare of sentient beings—that is, for the purpose of liberating those obscured by afflictions such as desire. The exhortation is as follows: "Arise, O Venerable One, whose mind is compassion," and so forth; this is the exhortation by Pukkasī, whose nature is loving-kindness. The exhortation by Śavarī, whose nature is compassion, is expressed in the words: "Without you, I shall die," and so forth. The exhortation by Caṇḍālī, whose nature is joy, is expressed in the words: "O Lord of Joy, having invited the guests of the world," and so forth. The exhortation by Ḍombinī, whose nature is equanimity, is expressed in the words: "I know the magical display of your compassion," and so forth.
Regarding the passage beginning with "With Aṃ and Hūṃ, the curved knife..." and so forth: when exhorted in this way, the Blessed One recalls his previous aspirations and enters into compassion. At his heart, one visualizes the two symbols of method and wisdom in the form of a curved knife and a skull-cup, marked by the syllables Aṃ and Hūṃ. Through their light rays, the entire realm of sentient beings is purified and established in buddhahood. Having summoned them, they dissolve into those very symbols of the nature of method and wisdom, and then emanate. From the forms of the curved knife and the kapāla, the forms of one's own deity, the wrathful seats, the mudrās, and those mounted upon Māra arise from the melted form—this is the meaning.
As it is said: "In the center, the soles of the feet and the thighs; the tips of the left feet are the variegated earth. Unconfused and unerring, these are called the mudrā and the wrathful seats."
If one asks what the Blessed One, the resultant Hevajra, is like, it is said: "Eight-faced and four-legged," and so forth. He is eight-faced because he is the very nature of the eight liberations. He has four legs because he treads upon beings with the four means of gathering disciples. He is adorned with sixteen arms because he is the complete purity of the sixteen emptinesses. He is endowed with twenty-four eyes because each of the three eyes, which are the nature of the three wisdoms, is beautiful.
The meaning of "the upper face is bared" is that it devours the afflictions by realizing form and formlessness. The white face on the right is the aspect of method; it is white because it is the very Vajra Body. The left face is the aspect of insight; it is red because it is the purity of the Vajra Speech. This is to be meditated upon—thus the connection. Regarding "on the crown" and so forth: the crossed vajra is the all-accomplishing wisdom; the meaning is that it is held upon the crown. Regarding "the flower of the head" and so forth: having severed the heads of the fifty-one formations, it is adorned with a garland of the heads of the particularly exalted formations; the meaning is that it is "ornamented." Regarding "of the gods" and so forth: "god" refers to Śrī Heruka; the meaning is that he holds the five Tathāgatas in the form of the mudrās that will be explained. "He has made a skull-crown upon his head": kaṃ is great bliss; that which protects it is kapāla, which refers to the Tathāgatas. From their purity, the "skull-fragments"—the five fingers—form a variegated diadem upon the crown. Regarding "endowed with the flavors of the graceful and so forth": by means of the entities of the "graceful" and so forth, it is shown that he tames the entire world-system where the "graceful" and so forth arise through the nature of the courageous. Regarding "the body color is black" and so forth:
Because he is a representation of being free from all colors, his body is black. He is extremely terrifying, causing those who are not yet ripened to tremble. By means of the wheel, earrings, and so forth, he is adorned with ornaments that generate joy in those who desire them, thereby demonstrating that non-virtuous phenomena do not enter him. As it is said in the Tantra:
"To show reverence for the Guru, the Master, and the chosen deity, he holds the wheel. To show reverence for the Guru and the Vajra-holder, he wears earrings in his ears. For the purpose of reciting mantras, the necklace is his throat ornament. The bracelets signify the abandonment of killing living beings. The belt is for the sake of relying upon the mudrā. The wheel represents Akṣobhya; the earrings are the nature of Amitābha; the necklace is Ratneśa; the bracelets are said to be Vairocana; and the belt is Amoghasiddhi. Thus, the five mudrās are definitively established."
Thus adorned, the Blessed One enters the time previously described and threatens the gods and asuras; this is definitively taught as the subduing of the malevolent. Regarding the phrase "in the half-lotus posture" and so forth: he abides in the specific characteristic of non-abiding nirvāṇa. As for his dancing posture, it is a dance because he has realized all the Buddhas. Regarding the phrase "Nairātmyā embracing his shoulder" and so forth: the entity of Nairātmyā is Nairātmyā herself; because she is the characteristic of wisdom, she is female.
She embraces him at the shoulder, that is, at the throat. She is described in that manner. If one asks how she is described: she is the ultimate body, the pervasive wisdom of ultimate emptiness, free from all conceptual elaborations. Furthermore, if one asks how she becomes Nairātmyā (Selfless Lady) in the form of the conventional: it is said, "On the left, a skull-cup and a khaṭvāṅga," and so forth. Existing in a nature that is without apprehension and without conceptual elaboration, she appears with attributes in accordance with those to be trained, as the weapons of the senses. Holding the skull-cup, the khaṭvāṅga, and the curved knife are the beautiful left and right hands. The purification of the skull-cup and so forth should be understood from what is taught in the tantra. Nairātmyā is black in color because she is the purity of the syllable AṂ; she is terrifying in order to subdue the wicked. Because she is the very cause for exerting oneself in the gateway to liberation through self-awareness, the intention is that the yogi should meditate on her as a goddess. She is adorned with the ornaments of a lord. By this, her very form is shown to be inseparable from the Blessed One, the glorious Heruka. In order to understand the specific weapons of the lord, it is said, "Elephant, horse," and so forth. Because these represent the afflictions, they are offered; the eight skull-cups, being without flesh and without blood, are established as the limbs of non-apprehension. "Terrified" refers to one who is not a hero.
"Holding" (dhāraṇa) means to maintain. "Right" refers to the hands; this is established according to worldly convention, for it is said: "The treatise is just as the world is."
Regarding "earth, water," and so forth: from earth up to the yakṣas, these are the natures of the eight masteries (aṣṭaiśvarya). Having completely discarded the assertions of the non-Buddhists (tīrthika) who claim that these are merely "givers" because they fulfill the intentions of sentient beings but lack any [ultimate] fruit, or that they are defined as accomplished givers and donors regardless of whether they depend on a fruit—this is the meaning. One should follow the Explanatory Tantra (vyākhyātantra) for the purification of the elephant and so forth, as well as the earth and so forth. As it is said:
"For the sake of pacifying wind disorders in sentient beings such as elephants,
The elephant and so forth are renowned as the nature of the lungs, breath, and likewise insanity,
Consumption, leprosy, elephantiasis, and the spleen and liver.
The eight, such as earth and so forth,
Are also renowned as the eight masteries."
Regarding "red eyes" and so forth: the eyes are red from the reality of compassion, passion, and joy. "Kapila" refers to one whose eyebrows are extremely luminous; here, the suffix "can" is a collective ending. "With hair blazing upward" means one whose hair is described as blazing upward. The intended meaning is as follows:
This means: "The appearance projected and lifted by the force of the light of the wisdom-being (jñānasattva) upon the heart-vajra." Regarding the passage, "Then the yogi himself transforms," and so forth: the "yogi" refers to the extensive meditation; for by contemplating in this way, all conceptual thoughts and ordinary habitual tendencies are exhausted. "Definitely harming all the malevolent" means thoroughly crushing all the māras. "In this very birth, one becomes and attains the glorious Heruka himself, manifest to both others and oneself"—this is the benefit of meditative concentration (dhyāna).
Regarding the passage, "The wisdom-cakra perfectly," and so forth: then, from the hūṃ syllable residing on the lotus and sun in the heart of the wisdom-being—who resides in the heart of the commitment-being (samayasattva)—light rays are projected from the hūṃ syllable above the vajra. These light rays perfectly invoke the primordial glorious Heruka, the wisdom-being who has been established since beginningless time. Having made offerings of the five nectars (pañcāmṛta) and the water for the face, one recites the mantra jaḥ hūṃ baṃ hoḥ. By means of the forms of Gaurī and the others, and the mudrās of the hook, the noose, the chain, and the bell, one's own cakra—the commitment-cakra—is unified; "one" means non-duality. "To do" means to attain; the meaning is to attain Buddhahood itself. Thus, it is said in the Explanatory Tantra (vyākhyātantra): "The great blazing wisdom-cakra should be swiftly inserted into the commitment-cakra."
Otherwise, buddhahood and the state of a bodhisattva will not be achieved. Alternatively, one should summon [the wisdom beings] with jaḥ hūṃ vaṃ hoḥ, or summon and cause them to enter by means of the four goddesses, Gaurī and the others. One should then bind and subsequently please them. As it is said: "Summoned by Gaurī, bound with a noose by Caurī, bound with iron shackles by Vetālī, and brought under control by Ghasmarī with a bell."
It should be asked of the gurus: "Are these four goddesses alone capable of summoning the wisdom maṇḍala, and no others?" Having thus caused the wisdom maṇḍala to enter, one should meditate on the goddess Bhūcarī, who arises from the complete transformation of the syllable hūṃ upon a lotus and moon maṇḍala located at the [wisdom beings'] forehead. She is white in color, with one face and two hands, holding a curved knife and a skull-cup, and is seated in the half-lotus posture. She originates from the family of Vairocana.
Likewise, at the throat, one should meditate on the goddess Khecarī, who arises from the complete transformation of the syllable āḥ and is red in color. Similarly, at the heart, one should meditate on the goddess Pātālavāsinī, who is black and arises from the syllable hūṃ.
Through the light rays of the wisdom beings at the heart, these goddesses, who reside in the sky, are summoned and caused to enter the [wisdom beings'] body, speech, and mind. One recites: oṃ yogaśuddhāḥ sarvadharmā yogaśuddho 'haṃ and oṃ sarvavīrayoginīkāyavākcittasvabhāvātmako 'haṃ.
As it is also said: "From the mantras oṃ āḥ hūṃ, [the goddesses enter] into the body, speech, and likewise the mind."
"Even the Earth-Goers and Sky-Goers should be visualized as dwelling beneath the earth." Thus it is said. Now, the purification of the sense faculties, objects, aggregates, and elements is taught.
One might ask: "If these entities are impure, how can they be purified? For they are of an impure nature. If they are already pure, what is the use of purifying them? Since they would lack capacity and purpose, no attainment would be possible." To this, it is said: That is not the case. Why? Because entities that are inherently pure are merely defiled by the adventitious stains of subject and object, and are then purified, just like gold and the like. It is observed in the world that adventitious stains are purified, and this is well known. As it is said: "The water element, gold, and space are held to be pure, just as they are naturally pure."
Regarding the phrase "the eye becomes Mohavajrā" and so forth: "the eye" refers to the support of visual consciousness, the eye faculty that clearly perceives form. Therein, Mohavajrā is the nature of the mirror-like wisdom (ādarśa-jñāna), which is the antidote to delusion. She arises from the family of Vairocana and becomes, or has gone to, the luminous and stainless suchness (tathatā). Similarly, the ear faculty, which is the support of auditory consciousness and clearly perceives sound; likewise the nose faculty, the tongue faculty, and the body faculty.
[This is] the mental faculty. These [faculties] are to be purified by means of Mohavajrī and the others, who serve as the antidotes to delusion, hatred, avarice, desire, and envy, through their very nature. Having purified the faculties, the purification of the objects is taught: "Form is Gaurī, sound is Caurī," and so forth. In that regard, form is the objective domain of the eye faculty; it should be understood by taking twenty-five entities, distinguished by color and shape. "Sound" refers to sound, the object of the ear. It is of three types: pleasant, unpleasant, and neither. Furthermore, there are five types: those renowned in the world, those taught by the accomplished, the imputed, those designated by the noble ones, and those designated by those who are not noble. "Odor" is that which is to be apprehended by the nose faculty; it is of three types: fragrant, foul, and neither. It is further of three types: innate, compounded, and transformed. "Taste" is that which is to be apprehended by the tongue faculty; it is of six types: bitter, sour, pungent, astringent, sweet, and salty. "Tangible objects" are the objective domain of the body faculty; they are of twenty-five types, such as smooth, rough, heavy, light, loose, cold, hot, hunger, thirst, and so forth.
The single form belonging to the sense base of phenomena (dharmāyatana) to be apprehended by the mind is of five types: those produced by aggregation, those that are manifest space, those arising from formal commitment, those that are conceptually imputed, and those that are mastered. Thus, the six sense bases should be purified by arranging Gaurī, Caurī, Vetālī, Ghasmarī, Bhūcarī, and Khecarī in their respective order. If one asks, "How are the sense bases purified?" it is said: because these very objects and subjects are extensively expanded through the nature of form itself, they are also said to be the purification of the sense bases. Regarding the statement on the purity of the aggregates: "The aggregate of form becomes Vajrā," and so forth. In that context, the definition of form is that which is suitable to be formed. That suitability to be formed is twofold: suitability to be formed through contact and suitability to be formed through the analysis of the object. That which, when touched by hands, feet, sticks, and so forth, is to be analyzed as being smooth, hard, and so on, is suitability to be formed through contact. That which is to be analyzed as being blue, yellow, and so forth, in relation to the respective objects directly before one, is suitability to be formed through the analysis of the object. Regarding that, feeling is defined as experience; it is the threefold nature of the ripened result that accords with virtuous, non-virtuous, and neutral actions: pleasure, suffering, and that which is neither.
Perception is defined as the act of perceiving; it consists of the perception of what is seen, the perception of what is heard, and the perception of what is cognized. The perception of what is seen is based on the eye and form; the perception of what is heard is based on the ear; and the perception of what is cognized is that which is realized by oneself. Consciousness is the individual experience.
Formations are defined as the act of conditioning; they are those factors that cause the mind to engage in states of either virtue or non-virtue, or in states of pleasure and suffering. Consciousness is defined as the act of cognizing; that which cognizes form, sound, smell, taste, touch, and phenomena is consciousness, the aggregate of consciousness.
Regarding these, the goddesses such as Vajrī and the others are to be visualized as the forms of Vairocana and the other [Buddhas], being none other than them. Thus, the Tathāgatas take on the forms of the yoginīs. If one asks, "Since these possess aspects, how can the aggregates and so forth be of the nature of suchness?" it is said in reply:
In this context, the term "Tathāgata" is not to be explained as tathā-gata (gone thus) or tathā-āgata (come thus), but rather:
"Because he has gone to suchness,
And has come back from that very same suchness,
The one endowed with insight
Is designated as 'Tathāgata'."
This is how the Blessed One established the etymology. Therefore,
"Come to suchness" or "gone thus" is the meaning of Tathāgata. All goddesses associated with the Tathāgata family, such as Mohavajrī and the others, are of the nature of suchness. Furthermore, suchness is the very purity of all phenomena, and it is precisely for the sake of purifying the qualities of the deities. As it is said:
"The purity of all things is definitively described as suchness;
Subsequently, through their individual distinctions,
The deities are to be described."
Now, whatever form there may be, it should be understood as being derived from the four great elements. In order to eliminate the notion that the great elements themselves are the basis for the conceptualization of form, it is said: "Pukkasī, Śavarī," and so forth. The goddesses of the four intermediate directions, such as Pukkasī and the others, are in form no different from Locanā and the rest. Regarding earth, water, fire, and air—characterized by solidity, fluidity, heat, and motility—they are the supports for the nature of Locanā and the others. "For the sake of purification" means for the purpose of realizing the dharmatā exactly as it is. "The yogi knows" means one who possesses the yoga of meditating and knowing the tattva (suchness) of the points of adoption and rejection. "Should be arranged" means one should resolve that those goddesses are inseparable from those [elements] in form. Then...
Through the meditation on complete purity, one is freed from the obscurations of the afflictions; immediately thereafter, having abandoned them, the empowerment of the Tathāgata is conferred. From what source? It is that which is to be known as "perfect awakening," which the bodhisattva practicing through the gateway of mantra must understand. Having established that the obscurations to the knowable are exhausted, the empowerment of the Buddha is thoroughly taught by the words "the lord of the maṇḍala wheel" and so forth. "Maṇḍala" (dkyil 'khor) means the essence, which is the ultimate bodhicitta, the nature of great bliss. The "maṇḍala" is that which takes up this essence: the assembly of the glorious Heruka and the goddesses emanated from the drop of conventional bodhicitta. Because it symbolizes that very state as non-dual and of a single taste, it is called a "wheel" (cakra). The "lord" of that is the specific yogi who takes on its form.
Regarding the phrase "by emitting the light of the seed-syllable of wisdom": from the light rays of the syllable of the wisdom-being (jñānasattva) upon the mind-vajra, deities are emanated. They abide in the sky and, for the sake of empowerment—that is, for the sake of blessing or for the sake of transformation—make a request to the Buddhas residing in space; thus, they are to be received. Regarding the phrase "those Buddhas" and so forth: "those" refers to the ones residing in space who have been requested by the light rays of the wisdom-being. "The consciousness of Heruka" is—
It is by means of the forms of Heruka arising from the power of the yogi’s devotion. Regarding the ritual: it is by means of the ritual of mantra and so forth, using the vases of amṛta. "Empowerment" means that because one causes all wandering beings without exception to attain their welfare, it is the meaning of "empowerment into sovereignty." Regarding the phrase "Gaurī and so forth, Locanā and so forth," the word "and" is for the purpose of inclusion. Thus, just as the Buddhas empower, so too do the hosts of goddesses of that maṇḍala, such as Gaurī and the others, and Locanā and the others, perform supreme worship. The meaning is that they worship by means of dance, song, cymbals, the sound of auspicious proclamations, and likewise flowers, incense, lamps, perfumes, food, clothing, ornaments, and so forth.
If one asks, "With vases filled with what water is the empowerment conferred?" it is said: "By those expanded with the five amṛtas," and so forth. This means by those completely filled with the five amṛtas, which are of the nature of the five wisdoms and are characterized by dispelling birth and death. "Possessing a rain of flowers" means that the goddesses possess a rain of flowers. The purpose is stated: "The yogi shall be empowered," and so forth. By being empowered by all the Buddhas, the yogi is empowered into the nature of non-retrogression. "By the glorious crown of the Mind," and so forth.
"Is the crown of Akṣobhya," means: as a symbol of the very nature that does not waver from the pride of having attained the performance of the welfare of beings until the end of saṃsāra, the sign of Akṣobhya becomes the crown; this is the meaning of "should be attained." As it is said: having summoned the light rays emanated from the seed-syllable at one's own heart and those in the form of light rays, and having pleased them, one should make the request for empowerment, saying: abhiṣiñcantu māṃ. "O Buddhas" refers to all the Tathāgatas. Then, the Tathāgatas, having manifested the form of Heruka, should confer empowerment with excellent vases filled with the water of the five nectars held in their own hands. Upon those who have received empowerment, one should seal the crown with Akṣobhya, saying: oṃ sarvatathāgatābhiṣekavajrasvabhāvātmako ’haṃ.
After the Blessed One had spoken of the empowerment and the sealing, the goddesses said: "Gaurī and Pukkasī themselves," and so forth. Here, the word "itself" (nyid) has the sense of certainty. Therefore, Gaurī, whose nature is form, and likewise Pukkasī, whose nature is earth, are to be sealed by the mind-faculty itself, and not by Vairocana. Otherwise, by discarding the aspect of wisdom, there would be the fault of dullness, and the accomplishment of the goddess would not occur; thus, Akṣobhya alone is taught.
Thus, it is taught in the tantras of all the goddesses that they should be understood as being sealed by way of non-erroneousness. Regarding the phrase "Caurī, Śavarī," and so forth: Caurī and likewise Śavarī are sealed by Vairocana, the lord of the body. Similarly, Vetālī is Ratnasambhava, and is sealed by avarice. Regarding the phrase "the crown ornament of Caṇḍālī," the crown ornament of the nature of fire is Ratnasambhava; the meaning is that the crown ornament is by way of the principal deity itself. Regarding "Ḍombī possesses the vajra of passion," the meaning is that she is sealed by the nature of envy, and the "vajra of passion" is Amitābha. Regarding "Ghasmarī is also the site of empowerment," Ghasmarī’s site of empowerment is likewise Amitābha, because discerning wisdom is the principal of the vajra empowerment. Regarding "knowing yoga," yoga is the realization of the inseparability of the conventional and the ultimate. In that context, the form of the deity to be sealed is the conventional, while the sealing by the Tathāgatas is the ultimate. The mode of their single taste is "union," and to "know" that is "knowing yoga." This is by never being separated from constant familiarization; the necessity is that what is to be meditated upon is to be recollected. As it is also said: "Even for one who thoroughly knows the families, the deity of the seal is accomplished; from the yoga of meditating on the mixed families..."
"There is no accomplishment and no accomplisher." Thus it is said. Then, regarding the passage beginning with "Then, having made offerings, I myself..." and so forth: "Then" means immediately after the empowerment, one should perform the offerings. In that regard, the eight goddesses emanated by the wisdom-light rays from one's own heart—being inseparable from oneself and one another—hold offering water, flowers, incense, lamps, perfumes, food, clothing, ornaments, and so forth. Having correctly realized that the object of offering, the offerer, and the offerings are of the nature of non-apprehension, appearing as mere reflections, one should perform the offering and recite: oṃ sarvatathāgata-pūjā-vajra-svabhāvātmako ’haṃ.
As it is also said:
"The various articles of wisdom,
Emanated by the eight goddesses,
I offer before the maṇḍala
Of the maṇḍala-holder myself."
The offering is performed according to this sequence; it is the manifest offering. "I myself" refers to the form of Heruka. "By means of praise" means that one should fully delight [the deity] through the goddesses previously explained, acting as the agents of sound like echoes; in this way, one should satisfy [the deity]. Regarding the passage beginning with "You, surrounded by a host of yoginīs and friends...": "You" are completely surrounded by a host of yoginīs. With a mind that has realized that very [nature], you have attained the supreme [state] and have received the command to protect all sentient beings. From this...
If you exist, you beautify the moving and non-moving worlds. The meaning of "offering" is the complete exhaustion of the afflictions. Abiding in the mastery of the mind, the Great Being awakens the world and causes the elaborations of illusion to fall away. "Vajra" is an address, meaning the wisdom that is indivisible. Regarding "be joyful" and so forth, it means to become completely delighted; "Heruka Vajra" is the address. At the end of the praise, one recites: Oṃ sarvatathāgatastutivajrasvabhāvātmako ’ham. The intention is that this is the nature of abiding in the three realms. Now, in order to reverse the habitual tendencies of the food of the elements from beginningless time, the enjoyment of nectar through the yogic application of meditative concentration is taught: "Having performed the tasting of nectar," and so forth. The ritual for this is as follows: having visualized in front a wind maṇḍala transformed from the syllable yaṃ, upon that is a blazing fire from the syllable raṃ. Above the blaze is a lotus vessel born from the syllable aṃ. Inside it are the four equalities, musk, and camphor, together with the supreme breath, by means of one’s own body, speech, and mind. One should perform the purification and so forth through the sequence of the three syllables: purification by hūṃ, awakening by āḥ, and...
Having caused it to blaze with OṂ, one should once again consecrate it with those very three syllables. Then, from the seed syllable of the wisdom-being (jñānasattva) at one’s own heart, the eight goddesses previously described are emanated. They take up the vessel of nectar (amṛta), and one should visualize the maṇḍala-cakra previously described at one’s own heart and taste the nectar with the tip of the vajra of HŪṂ; this is the ritual procedure.
As it is also said: "Then, in a lotus vessel resting upon wind and fire, the self-arisen, the four equalities, musk, and camphor, together with the supreme breath, are purified by the white vajra of HŪṂ, awakened by the syllable ĀḤ, and consecrated and empowered by the appearance of blazing light through the praṇava. With that white vajra arising from the HŪṂ on the lotus petal of one’s own tongue, one should thoroughly satisfy the forms of both the outer and inner self."
It is also stated in the Explanatory Tantra: "One should taste the nectar with the tongue, which has perfectly arisen from the five seed syllables of the five fingers, the breath, the blazing, and the skull-cup, by means of the glorious Vajra Heruka."
OṂ SARVA-TATHĀGATA-AMṚTA-SVĀDANA-VAJRA-SVABHĀVĀTMAKO ’HAṂ. Thus, the meditation on the six branches culminating in the tasting of nectar is taught. As it is also stated in the Vajrapañjara Tantra:
"One should perform the vajra-passion,
Visualize the abodes of the Buddhas,
Empowerment, and the tasting of nectar,
Offerings and praise—these are the six branches.
One shall swiftly attain accomplishment."
The yogi meditates on the six branches. The palace is Vairocana Buddha; the empowerment is Akṣobhya Tathāgata; the tasting of nectar is Amitābha; the praise is Ratnasambhava; the offering is always explained as Amoghasiddhi; and the passion is Vajrasattva. In this way, the arrangement of the six branches should also be understood: first, one should meditate on black; second, one should meditate on red; third, one should meditate on yellow; fourth, likewise on green; fifth, the color blue; and sixth, a white body. The yogi should meditate on the six branches, and likewise at the end of the "separation from joy." Having thus meditated on the generation stage through the meditation on the six branches, one should immediately focus on the signs of wisdom through the completion stage, resting in the ultimate, which is free from all conceptual elaborations. As it is said in the Explanatory Tantra:
"The six branches produce [the signs]. When these are accomplished, first there is an appearance like clouds; second, like smoke; third, the appearance of fireflies; fourth, a blazing lamp; and fifth, a constant appearance like a cloudless sky. Subsequently, the aspect of an illusion and the aspect of a dream occur in an instant. By the blazing of the inner heat at the navel, the five Tathāgatas are burned; the five [consorts] such as Locanā are burned; and the 'HŪṂ' of the moon [at the crown] is burned as it drips."
If one asks, "What should be done when one becomes weary from meditating on suchness here?"
Regarding the phrase, "Preceded by emanation and reabsorption," and so forth: one should perform the mantra recitation preceded by emanation and reabsorption. From the three syllables of body, speech, and mind, the Tathāgatas are emanated outward in the form of Śrī Heruka; having emanated them, they are perfectly worshipped. Then, by means of the three syllables, those who have been completely transformed into the form of the mantra-body are to be reabsorbed back within one's own vajra body, speech, and mind. Having thus performed the emanation and reabsorption, one recites the mantra, reciting the mantra of the three syllables. "One should perform" means "one should do so," through the sequence of entering, abiding, and arising, remaining stable day and night. By the phrase "with a one-pointed mind," the sequence of numbers such as twenty thousand is explained as the internal session free from distraction; this is the mantra recitation.
Regarding the phrase, "Abiding in the moon at the heart of the wisdom-being," and so forth: this refers to the drop at the heart of the wisdom-being (jñānasattva) who resides in the yogi's chest. The seed syllable therein is explained as Heruka; "having gone" means having entered and abided in that drop. The intention is that one should emanate them again by arising as the previously explained mantra of the three syllables. Here, the oral instruction is as follows: the syllables OṂ ĀḤ HŪṂ residing in the forehead, throat, and heart are the three realms. One should conceptually analyze them as the signs of conviction—the body, speech, and mind.
Wisdom
The ray of insight that arises from the heart of the sattva is drawn in through union with the downward-clearing wind (apāna). Gradually, the syllable Oṃ is absorbed into the syllable Āḥ; the syllable Āḥ into the syllable Hūṃ; and the syllable Hūṃ is placed within the seed syllable of the wisdom sattva, which is called the absorption sattva. That too is gradually absorbed: the syllable Āḥ into the letter Ha, the letter Ha into the head, and that into the drop (bindu) which is the nature of emptiness. Thus, the drop alone is by nature the clear light. Having meditated on this as the dharmakāya of the Blessed One, the glorious Heruka, one should again emanate from that mere drop the dancer of the mantra body, appearing as the mind, speech, and body as mere images, in order to act for the benefit of beings. Through the recollection of the nature—that is, the essence—one should understand the natural recitation. Regarding the phrase "mantra garland" and so forth, the intention is as follows: having pervaded the entire realm of sentient beings without exception, who are seen to be obscured by the afflictions (kleśa), with the lamps of light from the wisdom sattva at one's own heart, one emanates from the seed syllable at the heart a mantra garland. Within that garland are the syllables Oṃ Devapicu Vajra and so forth, blazing with the qualities of the wisdom of clear light, appearing in the forms and colors of the infinite activities such as pacification. These very syllables are those that act for the benefit of all sentient beings.
Having emanated [the light] outward, one should perform the activities for sentient beings; this means that one goes outside, having departed. The yogi who understands the four aspects of the mantra’s meaning should thoroughly restrain the prāṇa and apāna winds, having bound them, and then emanate them again, causing them to enter one’s own heart—this is the meaning. Otherwise, the yogi would die; thus, one should understand this as the samaya recitation. Regarding the phrase "having performed the recitation" and so forth: having performed the three types of recitation in that manner, whatever merit has been accumulated, all of that should be fully dedicated and relinquished so that sentient beings may attain the unsurpassed fruit. Regarding the phrase "when arising from absorption" and so forth: when the yogi is weary from absorption, at the time of rising from meditative concentration, one should abandon all other distractions and recite this aspiration that brings about the attainment of Buddhahood, which is about to be explained. Regarding the phrase "born into the family" and so forth: "born into the family" means born into the family of the Bodhisattvas. Likewise, "not insane" means one who acts with speech. "Possessing the samaya" means one who maintains the samaya observances, and who fully protects the bodhicitta as the cause for accomplishing the welfare of others. "Teacher of Hevajra" means one who shows the path of the dharmatā, the non-duality of wisdom and method. "Compassionate" means...
The mind is moistened with compassion for beings tormented by the three types of suffering. Regarding "reverence for the guru": this is to perceive the Guru as the actual Vajradhara. By the word "also," it means to honor the spiritual friend. "From birth to birth" means in all lifetimes, until the attainment of the seat of awakening (bodhimaṇḍa). Regarding "with hands holding the vajra and bell" and so forth: the vajra symbolizes the bodhicitta, and the bell is the nature of the perfection of insight (prajñāpāramitā). Thus, it refers to those hands marked by both compassion and insight. Others read "ringing," which also refers to reciting the profound Dharma. The "consort" is emptiness (śūnyatā), and her "semen" is the protection of the arising of the seed of awakening. Furthermore, "pure drinking" means consuming or, in other words, fully sustaining. This is how it should be in every birth from one life to the next. Then, regarding "the ritual of the torma and so forth": "then" means immediately thereafter, for the sake of accomplishing the desired aim and pacifying obstacles, one should offer a torma to all spirits (bhūta). By the word "and so forth," the fire offering (homa), the maṇḍala offering, and so on are indicated. In that regard, the torma should be described according to the sequence of the Explanatory Tantra: "In the center of the direction of space, one should meditate on an eight-petaled lotus. Having visualized Indra on the eastern petal, place Yama in the south."
On the western petal is Varuṇa, and likewise in the north is Vaiśravaṇa. In the southeast is the great Agni, and in the southwest is Yama. Having visualized Vāyu in the northwest, and the lord of spirits in the northeast, [one should visualize] the moon, the sun, Brahmā, and so forth; the supreme Brahmapurohitas; those in the abodes of Tuṣita and Yāma; those born of the great kings; those who enter the emanations of others; the gods of Nirmāṇarati; those who dwell in the Pure Abodes; those who dwell happily in Sukhāvatī; and those who dwell in Akaniṣṭha. All of these are to be visualized above, having entered the center of the source of phenomena (dharmodaya).
Below are the nāgas: Karkoṭaka, Śaṅkhapāla, likewise Ananta, Vāsuki, Takṣaka, Kulika, Mahāpadma, and Padmabhadra. In the lower sources of phenomena as well are the asuras and the sentient beings of the hells. From the syllable OṂ arise Brahmā and the others; from HŪṂ, the [guardians] such as Khaṇḍakapālin; and from ĀḤ, Karkoṭaka and the others. They have one face and two arms, and the upper deities are white, while Brahmā and the others appear black. Karkoṭaka and the others are deep red, embraced by consorts similar to themselves, holding vajras and bells in their hands, and standing on their seats with the right leg extended. Brahmā and the others are to be sealed with the [mudrā of] permanence, while Śatakratu and the others are the Vajra-holders. Although Karkoṭaka and the others are infinite, they are all born from the three families. One should summon with Gaurī and cause entry with Caurī.
Binding the vetāla with iron shackles, one should play cymbals and bells. Having offered the water for the face and the water for the feet, one should then accomplish this various bali offering. One should visualize the maṇḍalas of wind and fire. Upon the lotus arising from the syllable A, which is tormented by blazing flames, one accomplishes this by means of the portions of the five amṛtas. Having visualized this, it is consecrated by the praṇava.
Inda jama jala jakka bhūta vaṇi vā urakka canda sujja māda vappa tala pātāla aṣṭa sapta svāhā | idaṃ baliṃ bhunja jighra phulla dhūpa māṃsa piṅga ambha kāja sada khanti khuni pheṭa gāda | oṃ akāro mukhaṃ sarvadharmāṇām ādyanutpannatvāt oṃ āḥ hūṃ phaṭ svāhā |
Then, the request to depart is: oṃ vajrasattva samayam anupālaya | vajrasattvas tvam anupatiṣṭha dṛḍho me bhava sutoṣyo me bhava śāśvato me bhava anurakto me bhava hṛdayam me | adhitiṣṭha sarvasiddhim me prayaccha sarvakarma suca me cittaṃ śreyaḥ kuru hūṃ ha ha ha ha hoḥ bhagavān sarvatathāgata vajra mā me muñca mahāsamayasattva aḥ |
The rituals for the maṇḍala, the homa, and so forth, should be performed following the Bhadrapāda-parigraha. Regarding the phrase "for the sake of resting" and so on: for the sake of resting—that is, in order to turn back from the web of external conceptualization—one should perform all three types of recitation as previously described, endowed with the mantras of the maṇḍala deities.
One should understand [the practice] according to the ritual through the specific features such as the indivisible limbs and so forth. In that way, the two bodies of the Blessed One are fully demonstrated by the nature of the day. Now, to explain the Dharmakāya, which is free from all conceptual elaborations: it is the characteristic of partless emptiness, without appearance, without apprehension of beginning or end, and the nature of insight. In order to meditate upon that which is expressed by the symbol of the night, it is said: "At the end of entering the heart-cakra." Here, "heart" refers to the drop of the wisdom-being (jñānasattva). "Cakra" refers to the radiation of the sun, the maṇḍala-cakra. "Entering" means to cause [the sun] to enter. "At the end" means immediately following the day; it should be understood by implication that one should sleep with the nature of the non-dual, single taste of night as insight and method. "The nature of insight and method" refers to the specific feature of the maṇḍala-cakra as the inseparability of emptiness and compassion. It is "bliss" because it is the tantra of great bliss; here, the term "life" (āyuḥ) is applied to the lamp by metaphorically attributing the result to the cause of life. Since it is both the nature of insight and method and also bliss, it is a possessive compound. Alternatively, because the bliss of self-awareness arises, the maṇḍala is also bliss. Thus it is said: "The empowerment of Mahāmudrā is the wisdom of great bliss as it is; because that very [bliss] arises from it."
The maṇḍala arises from the other. Through the words "bliss is red, bliss is yellow, bliss is green," and so forth, one realizes the very nature of the self-awareness of the maṇḍala circle; this is the ritual for sleeping. To show the reversal from engaging with the ultimate, there are the words "urged by songs" and so forth. Being urged by the songs of Pukkasī and the others, one awakens. At the time of dawn, according to the ritual explained previously, one should abide in the conduct of arising through the nature of the two bodies—the saṃbhogakāya and nirmāṇakāya—by means of the stages of manifest complete awakening through the five aspects previously mentioned, from the form that is the vividly clear characteristic of emptiness. "When power is attained" means having gained the strength of meditation. "Perfectly" means to begin the welfare of sentient beings without turning back and without fault. Regarding the words "having done this, virtuous," and so forth, this refers to the chapter. "Virtuous" is the cause of nirvāṇa. The "sādhana of bliss" is because it is thoroughly examined without difficulty. The "method for achieving awakening" is of such a kind that it accomplishes the great bliss of all sentient beings without exception; it is the accomplishment of the wisdom of self-awareness.
Having composed this sādhana, whatever stainless, immaculate, and faultless merit has been accumulated, by that merit may all beings of the three realms attain the sky—that is, the all-pervading clarity; this means that they may attain the siddhi of moving through space.
"Whatever merit I have accumulated from writing this Jñānapradīpa, by that merit may the lamp of wisdom blaze forth for all sentient beings. I have composed this in strict accordance with the wishes of King Bodhiprabha. This commentary is not a cause for understanding for those of weak intellect."
The Vajrasādhana-ṭīkā composed by the Kashmiri Rūpyakalaśa is hereby complete.
[Translated] by the great paṇḍita of Eastern India, the elder bodhisattva named Vanaratna, who has truly touched the dust of the feet of the Blessed One, the glorious Vajrayoginī, and the translator Zhonnu Pal.
Although I am not long-acquainted with the refined Sanskrit language, nevertheless, for the sake of restoring the tradition of the former holy ones, I have composed such a work as this; may the learned of the present day grant me their forbearance.