Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This sādhana provides a comprehensive ritual and meditative framework for the practice of Glorious Hevajra, integrating the generation and completion stages of tantric yoga. The text guides the practitioner through a sequence of preparatory purifications, the visualization of a complex mandala featuring the central deity and various wrathful figures, and the precise deployment of seed-syllables and mantras to transform ordinary perception. It argues that the ultimate goal is the realization of coemergent joy and the non-abiding nirvāṇa, achieved by blending method and insight. The work commits the reader to a rigorous discipline of visualization and internal energy work, asserting that without the specific knowledge of Heruka, spiritual exertion is futile. By synthesizing the voidness of a non-affirming negation with the manifestation of the deity, the text seeks to lead the practitioner from the conceptual construction of the body and mind toward the purity of suchness.
Provenance
About this text
A ritual manual for the practice of Glorious Hevajra, the Prakāśanāmaśrīhevajrasādhana originates from the Indian tradition and is attributed to the author Rāhulaguptapāda. It entered the Tibetan corpus through the work of the translators Vanaratnapāda and bod kyi lo tsa ba ’gos gzhon nu dpal, appearing in the classical Tibetan period. The work is preserved in the Tengyur, volume ཉ, where it is situated within the Non-dual Tantra collection and spans sixty-two pages. Under the Tibetan title dpal kye rdo rje'i sgrub thabs rab tu gsal pa zhes bya ba, the work enacts a process of spiritual accomplishment beginning with homage to the white, two-handed, coemergent Heruka. It directs the practitioner through preparatory confession and refuge, the summoning of an insight-attained guide, and the visualization of the deity. The text integrates the generation stage—marked by the visualization of the syllable Hūṃ upon a sun disk at the heart lotus—with the completion stage, the latter of which refers the practitioner to other sūtras and the teachings of Jālandharipa regarding the thirty-two marks of a great being. Scholars and serious readers consult this text to examine the specific meditative and ritual instructions required to accomplish the chosen deity.
Sanskrit title
Prakāśanāmaśrīhevajrasādhana
Indian author
Rāhulaguptapāda
Tibetan translators
Vanaratnapāda, bod kyi lo tsa ba ’gos gzhon nu dpal
Cite thisAnuvāda, “A Sādhana of the Glorious Hevajra called “Clarity”” (Toh 1238), machine draft, 2026.https://naxiai.com/tibetan/works/toh1238
Summary & commentary
Significance
The work is significant as it represents the technical intersection of Hevajra Tantra theory and practical application, specifically emphasizing the role of the completion stage. For the modern reader, it illustrates the sophisticated psychological and somatic mapping used in Indo-Tibetan Buddhism to achieve non-dual awareness.
Structure
Passages
Section
Description
1-37
Preparatory and Generation Stage
Includes homage, confession, the visualization of the deity's marks, the construction of the mandala, and the arrangement of the ten wrathful kings.
44-58
Ritual Offerings and Mantras
Details the purification of substances, the summoning of nectar of wisdom, and the recitation of specific mantras for the Blessed Lady and bali offerings.
65-84
Completion Stage and Philosophical Realization
Discusses the vajra recitation, the nature of the four joys, the purity of suchness, and the integration of bliss and insight.
Themes
The Synthesis of Generation and Completion Stages (8-10, 65, 82)
Visualization of the Mandala and Deity (3, 11-15, 23, 30, 37)
Non-affirming Negation and Emptiness (8, 73)
Coemergent Joy and Suchness (76-77, 80)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Sādhana of the Glorious Hevajra called “Clarity”·
In the language of India: Prakāśa-nāma-śrī-hevajra-sādhana. In the language of Tibet: Dpal kye rdo rje’i sgrub thabs rab tu gsal ba (The Clear Sādhana of Glorious Hevajra). Homage to the glorious Heruka!
Having prostrated to the glorious Heruka, whose nature is both empty and non-empty, who possesses two hands and is coemergent, whose body is white and who has one face—I shall describe the sādhanas for those forms that arise from him, such as the sixteen-armed and six-armed [Hevajras], and likewise for Nairātmyā.
Regarding this, the glorious master Saroruha composed a concise Hevajra-sādhana titled Vajrapradīpa (The Vajra Lamp). The glorious master Jālandharipa then composed [a commentary] that clarifies the meaning of that very work. Furthermore, the master Bhadrapāda composed a sādhana for Dveṣavajra.
Nevertheless, considering that those of duller intellect might be unable to meditate upon these after merely hearing them, I shall extract the essential points from those sādhanas and the concise [treatises], and following the Root Tantra, I shall blend the sādhanas of the generation and completion stages so that those of duller intellect may gain confidence in their own minds.
As it is said in the Hevajra:
"The stage of generation and the stage of completion—
Relying upon these two equal stages,
The Vajra-Holder taught the Dharma."
In that regard, the method for accomplishing the completion stage should be understood by following other sūtras such as the Perfection of Wisdom. Regarding that, the sūtra of the method for accomplishing the thirty-two marks of a great being was spoken by the venerable Jālandharipa in thirty-two [chapters]. That will also be explained in due order.
First, having confessed misdeeds, taken refuge in the Three Jewels, and observed the poṣadha vows, one should train well in the six perfections. Having pleased the vajra guru, one enters the maṇḍala of the assembly as described in the Śrī Hevajra, and receives the empowerments in their proper sequence. Furthermore, having properly attended upon the venerable guru and heard this tantra, one attains the bodhicitta of suchness—the indivisibility of emptiness and compassion—and receives the guru’s permission to meditate on Hevajra.
Then, a yogin who desires to practice the Śrī Hevajra with a mind striving for the benefit of all sentient beings should go to a secluded place agreeable to the mind. Sitting in the vajra posture in the center of a comfortable seat marked with a crossed vajra, one should meditate on Śrī Hevajra until the stage of "heat" is attained. Once a slight degree of heat is truly attained, one should rely upon the samaya substances such as the five nectars.
Having summoned and correctly grasped the one who has attained the signs of insight, one should accomplish one’s chosen deity. Reciting "Śrī Heruka haṃ," one should visualize oneself as the chosen deity to be explained. At the heart lotus, upon a sun disk produced from the complete transformation of the syllable Raṃ, one should visualize a blue syllable Hūṃ endowed with five-colored rays of light. From that, the five types of radiating light rays illuminate the infinite world-realms, and one should invite the chosen deity surrounded by the wheel of yoginīs such as Gaurī, as well as the gurus, buddhas, and bodhisattvas, and contemplate them in the space before one. Then, one should perfectly worship them with the various offerings of the outer, secret, and suchness types.
Regarding that, the outer offering consists of the sixteen goddesses, from Vīṇā to Dharmā, who are emanated from one’s own seed-syllable; they are to be visualized with their respective forms, hands, implements, and feet as will be explained. The secret offering is the meditation on the goddesses such as Gaurī residing in that wheel, who present the substances of the samaya in their hands. The suchness offering is the suchness of the emanation and reabsorption arising from the experience of bliss through entering into union with Nairātmyā herself. Having worshipped perfectly in this way, one should perform the confession of misdeeds and so forth in the presence of the Blessed One.
I confess all sinful actions—those committed, those caused to be committed, and those in which I rejoiced—performed throughout the succession of births in saṃsāra, which is without beginning. From this day forward, I shall certainly not commit any of them again. I rejoice in the merit of all beings, as well as the merit of the worldly deities, the rhinoceros-like pratyekabuddhas, the śrāvaka buddhas, and the protectors, the perfectly awakened buddhas. I dedicate the merit arising from this rejoicing toward unsurpassed, perfectly complete awakening. For the sake of generating the bodhicitta of the bodhisattvas, I take refuge until I reach the seat of awakening in the palace of innate joy and bliss in the Blessed One, the glorious Heruka, the single embodiment of the three, the Heroic Buddha; in the Dharma of the maṇḍalas, mantras, mudrās, and so forth taught by him; and in the Saṅgha of the assembly of goddesses such as Gaurī who abide in his wheel. For the sake of accomplishing the welfare of all sentient beings, I shall generate the bodhicitta that is the indivisibility of emptiness and compassion, characterized by the emptiness endowed with the supreme of all aspects. I shall rely upon the unsurpassed path, namely, the Vajrayāna.
Furthermore, in order to bring happiness to all those sentient beings, I and my possessions shall be offered. This is the first sūtra, titled "The Wheel of Offerings."
The Hevajra Tantra also states:
"Having gazed upon the Venerable One in the sky,
The eight goddesses, who possess all ornaments
And are the vajra-born of great compassion,
Should perform the offering."
Regarding that:
"Gaurī holds the deer-mark;
Caurī, the vessel of the sun;
Vettālī, the water-pot;
Ghasmarī, holding medicine;
Pukkasī, strength in her hand;
Śavarī, who has become a taster of flavors;
Caṇḍālī, who beats the hand-drum;
And Ḍombī, who displays the embrace."
It is further stated: "One should offer with Rūpavajrā and the others," and so forth in detail.
Following that, one should thoroughly investigate that all sentient beings wandering in the beginningless wheel of existence are, by nature, one's own mothers, brothers, sisters, and so on. Then, one should meditate on great love characterized by the joy of regarding them as an only child.
Then, seeing that they have all fallen into the ocean of saṃsāra and are without refuge, with tears welling up, one should meditate on great compassion characterized by the desire to deliver them from the causes of suffering.
Then, the yogi who has attained joy should meditate on great joy, characterized by the nature of bestowing all happiness, through seeing the sublime methods of Śrī Heruka and the others.
Following that, having manifested in the form of the accomplished nature of glorious Heruka, it is illogical to grasp at gain and so forth; thus, one should also meditate on the fourth [brahmā abode], the great equanimity characterized by freedom from the eight worldly dharmas. These are the four brahmā abodes. Without interruption from that, viewing the ordinary body as non-existent, one should meditate while facing the meaning of the four syllables of "Śrī Heruka" through the yoga of the vajra absorption of the appearance of wisdom. This is from the sublime oral instructions. This very point is supreme, as it is said: "It is not impure."
Thus, from the Vajra Lamp, a concise explanation by the venerable Jālandharipa:
"Having begun with the supreme practice of the mantra practitioner who has become thus, the wise one should first meditate on the corpse, the nature of the expanse of reality (dharmadhātu). Abiding upon that, the yogi should meditate on Heruka himself. The meaning of this is that, abiding there, one should face the meaning of the six syllables 'Śrī Heruka Vajra.' Then, from the sublime oral instructions: 'One should clearly meditate on the yoga of the vajra absorption of the appearance of wisdom, which is the meaning of the four syllables of Śrī Heruka'—this is supreme."
Then, having visualized arising as the coemergent protector, in an instant, in the center of the Buddha’s palace, by means of the syllable Pam, one visualizes white Vajrasattva, the great peaceful one, wearing a crown of matted locks, seated in the vajra posture, with two hands in the dharma-mudrā.
One should meditate on the coemergent Heruka, adorned with the thirty-two major marks and the eighty minor signs. If one asks how his form, such as his whiteness and so forth, is to be understood, it is as stated in the eighth chapter: "The face of the intermediate direction and so forth are as before; the light of the moon, water-crystal, and jewel." Regarding the phrase "as before," it means that just as the forms of those in the first eon, such as the subtle [beings], arose from the transformation of the latencies of ignorance, so too is this the coemergent. Here, the venerable Candrakīrti also stated in the Vajrasattvasamāptisūtra: "Through the conviction in emptiness, one should discard the pride of an ordinary body and instantly conceive of oneself in the form of the Great Vajradhara, white in color." The source for this is the third chapter of the Śrī Guhyasamāja: "Dwelling in the center of the expanse of space, one should meditate on the maṇḍala of the Buddhas, a great array of clouds of light rays, equal to the blazing light of the Buddhas." In this very [text], the Blessed One also stated in the eighth chapter: "The union of the vowels and consonants is the seat of Vajrasattva." Here, the meaning should be explained: the vowels and consonants are the moon and sun, to be understood as the apprehended and the apprehender according to the oral instructions and scriptures of the Guru. Their "union" (samāyoga) is the term for grasping through their blending; because that [grasping] is absent, that [union] is also absent, according to the very power of the statement: "Because that is absent, that too is absent."
Through the engagement of a non-affirming negation, all is emptiness; this is the meaning of the terms "seat," "basis," and "place of generation." Furthermore, it is said in the Hevajra: "One should not even desire the syllables HŪṂ and PHAṬ of the body arisen from the unchanging." The meaning of this is as follows: "changing" refers to the state of deterioration; "unchanging" is that which is without deterioration, the all-empty, the absence of an impure body. Thus, that which arises from that is also the body, and it is of such a nature. "Of that Vajrasattva arisen from the clear light, one should not even desire the syllables HŪṂ and PHAṬ." This is because, for the sake of the self, having discarded the clear light, other things such as the syllable HŪṂ are not the cause. Because it is the very form of perfection, "of that" means "of the Blessed One"—this is the intended meaning. Furthermore, the venerable Jālandharipa said: "The union of the vowels and consonants is the supreme state of naturelessness; 'taste' is the meaning." The "supreme" is the vajra seat of Vajrasattva. Thus, the venerable Āryadeva said: "The mind should be dissolved into its own source; the mental factors dissolve into ignorance, and that too goes into the clear light, where these three realms cease. From the clear light comes the great emptiness," and so forth, in detail. It is also said in the Aṣṭasāhasrikā Prajñāpāramitā: "That which is the non-apprehension of all phenomena is the perfection of insight; that itself is the progenitor of the Buddha."
This also explains the supreme and the coemergent. Regarding the stage of generation (utpattikrama), the syllables such as HŪṂ are the tantra itself, for it is said in the Chapter on the Deities: "Having visualized the syllable HŪṂ, one should meditate on the nature of hatred." Here, the completion stage (niṣpannakrama) is to be practiced in accordance with the stage of generation as appropriate; therefore, one should not have any doubt. The Blessed One taught the instructions as a hidden meaning for the sake of sentient beings who lack the fortune [to understand them directly]. This should be understood through the various other ways in which sounds and so forth are taught. These six syllables, ŚRĪ HERUKA VAJRA, are definitively explained by the syllable PAṂ. From the supreme, Vajrasattva is explained as the coemergent Heruka. At his heart is the syllable JRAṂ; from the complete transformation of the letter RA comes the sun. From the crescent moon and the complete transformation of the letter A comes the full moon maṇḍala. In its center, the seed-syllable JA, the source of all living beings, is shown to be transformed into the syllable HŪṂ. Visualizing it as black in color and extremely terrifying, from the complete transformation of HŪṂ comes the vajra. One should meditate on the suchness (tathatā) of the HŪṂ residing at its hub. Following that, by the complete transformation of the HŪṂ of the sun and so forth, one meditates on the mere reflection of the moon. Then, by the instruction to be explained, one visualizes the terrifying Vajra of Hatred emanating from that into space.
Having entered that, one should abide in the form of one's own chosen deity as the principal figure. Thus, the venerable Bhadrapāda, having extracted it from the Hevajra Tantra, stated:
"Meditate on the syllable RAṂ at your heart. From that, a sun maṇḍala arises. Upon that very [maṇḍala], the syllable HŪṂ itself, whose nature is method and insight, is black in color and most terrifying. From the syllable HŪṂ, it becomes a vajra. In the center of the vajra's hub, one should again meditate on the reality of the HŪṂ. Through the complete transformation of all these, one should meditate on the reflection of the moon according to the oral instructions. Then, by the oral instructions to be explained, emanating from that, the Great Terrifying Vajra-holder looks upward into the sky and, having fully entered, becomes the identity of one's own chosen deity."
The venerable Jālandharipa also, having extracted it from the Root Tantra, stated:
"One should meditate on the maṇḍala lord arising from the reflection of the Sattva." This refers to one's own chosen deity.
In that way, having meditated on the Great Terrifying One, the Vajra of Hatred, with eight faces and so forth, one should emanate the ten wrathful deities arising from the HŪṂ, amidst a turbulent garland of flames, into all directions such as the east. Among them, in the east is Yamāntaka, crowned by Vairocana, great black in color, holding a vajra and a mallet. In the south is Prajñāntaka, crowned by Ratnasambhava, great white in color, holding a white staff.
In the west is Padmāntaka, crowned by Amitābha, great red in color, holding a red lotus. In the north is Vighnāntaka, crowned by Akṣobhya, great blue in color, holding a crossed vajra. In the northeast is the great black Acala, holding a sword. In the southeast is the great black Takkirāja, holding a vajra hook. In the southwest is the great black Nīladaṇḍa, holding a blue staff. In the northwest is the great black Mahābala, holding a trident; Acala and the others are crowned by Akṣobhya. Above is the yellow Uṣṇīṣacakravartin, whose lord is Vairocana, holding a yellow wheel. Below is the smoke-colored Sumbharāja, crowned by the Lord of Mind, holding a pestle, and terrifying to behold—one should visualize him. The wrathful deities have three eyes, yellowish-red hair bristling upward, adorned with various snakes, two arms, one face, short and pot-bellied. One should visualize them holding a noose with the threatening gesture in the left hand, their faces contorted. However, Takkirāja and Acala are in a playful posture, adorned with divine ornaments. Furthermore, all of them should be seen standing in the posture with the left leg extended upon a variegated lotus and sun disk.
In that way, the ten kings of the wrathful ones, having emanated as the very selves in their respective places, are arranged in the forms of the ten wrathful deities such as Yamāntaka and so forth. Facing [the central deity], they join their palms and, preceded by the eight-line [praise], the heart mantra, and the near-mantra, one should visualize them saying, "What shall we do?" Then, having been given commands according to the distinctions of activities such as pacifying and so forth, one should issue the command with the mantra spoken in the Ḍākinīvajrapañjara: OṂ SUMBHANI SUMBHI HŪṂ | GṚHṆA GṚHṆA HŪṂ | GṚHṆĀPAYA GṚHṆĀPAYA HŪṂ | ĀNAYA HOḤ BHAGAVĀN VAJRI RĀJA HŪṂ PHAṬ. Having correctly received the command of the Vajra Holder, they each go to their respective places. One should visualize them binding the hosts of obstructors such as Indra and so forth with vajra nooses at their throats, and, while terrified by their respective weapons, they are seized and handed over to the emanations in the ten directions, remaining facing the Vajra Holder. In that regard, these hosts of obstructors are as follows: Indra is white, riding a white Airāvata elephant, with a thousand eyes, a beautiful body, and a jeweled crown. Yama is black, riding a buffalo, with yellowish-white hair bristling upward, short in stature, and a large belly. Varuṇa is white, the color of the sky, riding a tortoise, with a beautiful body and a hood upon his head. Kubera is yellow, riding a man, with a beautiful body and a jeweled crown.
Īśāna is white, riding an ox, with a topknot of matted hair, short in stature, and large-bellied. Agni is red, seated on a goat, with a topknot of matted hair on his head, and a short body. Rākṣasa is smoke-colored, seated on a corpse, with loose hair and a short body. Vāyu is dark blue, seated on a yellow dog, with a jewel topknot and a beautiful body. Above is the Grandfather (Brahmā), yellow, riding a swan, with a topknot of matted hair, short in stature, and large-bellied. Below is the Earth Goddess (Pṛthivī), yellow, seated on a lotus, with a beautiful body and a jewel topknot. These obstructors, terrified of being seized by Yama and the others, flee in panic.
One should visualize them seeking refuge elsewhere. Following that, from the seed syllable at one’s own heart, emanate wrathful deities in the form of lower spears, black in color, extremely terrifying, and as difficult to endure as the fire at the end of an eon; their upper bodies are in the form of Amṛtakuṇḍalin. Visualizing these at the heads of the hosts of obstructors, one issues the command. With the mantra: Oṃ gha gha ghātaya ghātaya sarva-duṣṭān kīlaya kīlaya sarva-pāpam hūṃ hūṃ vajrakīla vajradhara ājñāpayati sarva-duṣṭān vighnān kāya-vāk-citta-vajrakīlaya kīlaya hūṃ hūṃ phaṭ phaṭ, one should strike with the ritual daggers.
After that, with a vajra hammer—the transformation of the signs of the essence of all wrathful deities—one strikes them. Oṃ vajramudgara vajrakīla ākoṭaya koṭaya hūṃ phaṭ is the mantra for striking.
With this mantra, one should strike the kīla so that it reaches the very soles of the feet of those being held. Then, one should visualize that the fires emanated by the wrathful deities, together with their respective emanations, burn the obstructors along with their retinues, leaving nothing behind. Having thus struck them and eliminated them so that no obstructors remain, one should first meditate on a repha [the letter ra] as the sun. Upon that sun, a great viśvavajra [double vajra] arises from the syllable hūṃ. With that very vajra, one should meditate on the enclosure and the canopy. Alternatively, here one should also imagine the vajra-arrows, the lattice, the vajra-canopy, and the vajra-natured ground reaching down to the depths of the ocean's edge; this is the protection wheel.
Then, following the sequence to be explained: "Because one should not meditate with the mind alone, one should meditate on all beings," and so forth, one meditates on the great protection of emptiness. Then, one should recite the mantra that condenses the essence of all phenomena without exception: oṃ śūnyatājñānavajrasvabhāvātmako ’haṃ.
Next, one should meditate on the protection wheel, the three realms, and the enclosure and so forth as being without appearance. In the center of that, one should meditate on the white syllable e, the form of wisdom that pervades space. In the center of that, upon a pedestal of a viśvavajra, is a blue wind maṇḍala arising from the syllable yaṃ, in the shape of a half-moon.
Then, from the syllable RAṂ, a red triangular fire maṇḍala arises. From the syllable BAṂ, a white circular water maṇḍala arises. Above that, from the syllable LAṂ, a yellow square earth maṇḍala arises. Having recognized the entering consciousness within the center of that, one should visualize that all those great element maṇḍalas completely transform into a multi-storied palace adorned with the eight charnel grounds in an instant.
Regarding those, the eight charnel grounds, complete with trees, yakṣas, directional guardians, nāgas, clouds, mountains, and caityas, shall be explained in their proper order:
In the east is the charnel ground called Caṇḍogra (Fierce and Wrathful). There, there is a śirīṣa tree, a white elephant-faced yakṣa, the white directional guardian Śakra, the yellow nāga Vāsuki, a multicolored cloud called Nāndī, a square Mount Meru composed of jewels, and a white caitya called Vajra.
In the south is the great charnel ground called Ucchuṣma (The Remaining). There, there is a cūta tree, a black buffalo-faced yakṣa, the black directional guardian Yama, the white nāga Padma, a multicolored swirling cloud, a white Mount Malaya, and a black caitya called Vajra.
In the west is the great charnel ground called Jvālākula (Blazing and Turbulent). There, there is an aśoka tree, a white makara-faced yakṣa, and...
In the east is the guardian of the direction Varuṇa, white; the nāga Karkoṭaka, red; the cloud called Terrifying, of various colors; Mount Kailāśa, white; and the white caitya called Vajra of Attachment. To the north is the great charnel ground called Mountain Cave. There is the aśvattha tree, the white yakṣa with a human face, the guardian of the direction Kubera, yellow; the nāga Takṣaka, black; the cloud called Thundering, of various colors; Mount Mandara, green; and the white caitya called Vajra of Formations. In the northeast is the great charnel ground called Śrīvana (Glorious Forest). There is the nyagrodha tree, the white yakṣa with an ox face, the guardian of the direction Maheśvara, white; the nāga Śaṅkhapāla, yellow; the cloud called Fierce, of various colors; Mount Mahendra, black; and the white caitya called Vajra of Mind. In the southeast is the great charnel ground called Intense Laughter. There is the karañjaka tree, the red yakṣa with a goat face, the guardian of the direction Agni, red; the nāga Mahāpadma, dark blue; the cloud called Dense, of various colors; Mount Gandhamādana, yellow; and the red caitya called Vajra of Body. In the southwest is the great charnel ground called Terrifying Darkness. There is the latāpārkaṭī tree, the black yakṣa with a bear face, and...
In the [northeast], there is the black rākṣasa guardian of the direction, the white nāga named Ananta, the multicolored cloud named Gang-ba-can, the mountain named gSer, and the white caitya named Rin-chen rDo-rje. In the northwest is the great charnel ground called Ki-li ki-li sGrog-pa. There, there is the arjuna tree, the green yakṣa named Ri-dwags-kyi gDong-pa-can, the blue guardian of the direction Vāyu, the wrathful kula-possessing nāga, the multicolored cloud named Char-’bebs, the blue mountain named dPal-gyi Ri, and the green caitya named Chos-kyi rDo-rje. These yakṣas possess great miraculous power; they have one face and two arms, with the upper halves of their bodies emerging from the trees. One should visualize them holding in their left hands human skull-cups completely filled with blood, and in their right lotus-hands, they hold various corpses. These [charnel grounds] are adorned with green grass, dense thickets of various trees, and fresh sprouts, leaves, and flowers. They are graced by various flocks of birds such as crows, kokilas, owls, parrots, śarika birds, potakas, potikās, vultures, and so forth. They are completely filled with various wild animals such as lions, wolves, tigers, bears, and pigs. They are permeated by the sweet fragrance of various fragrant flowers and are made terrifying by the swirling of various emanations, including bones.
The various locations are adorned with heads, skeletons, skulls, corpses, and so forth. Furthermore, each location is graced with temples, monasteries, meditation cells, and ponds. With minds possessing the symbolic signs of the samaya, the assembly is filled with avadhūtīs and avadhūtīs, male and female meditators, yakṣas and yakṣīs, pretas and pretīs, rākṣasas and rākṣasīs, kumbhāṇḍas and kumbhāṇḍīs, bhūtas and bhūtīs, ḍākinīs and ḍākinīs, heroes and heroines. It is completely filled with hosts of ḍākinīs and ḍākinīs who have attained the joys of laughter, flirtation, dalliance, embracing, kissing, scratching with the nails, and so on. Following that, with minds of universal joy, some dance with vajra steps, some sing vajra songs, and some engage in the various samaya conducts. Some consume the five nectars and the five tārās; some offer various garments; some terrify various sentient beings; and some drink alcohol—this should also be observed here. Moreover, there are the ḍrāka drums, ḍamarus, paṭaha drums, mardala drums, jhañjharas, lutes, and flutes.
Various musical instruments, such as cymbals and the like, are sounded. Furthermore, there are many accomplished ones, knowledge-holders (vidyādhara), female knowledge-holders, great serpents (mahoraga), kinnaras, female kinnaras, gandharvas, female gandharvas, and so forth; and hosts of gods, asuras, and garuḍas are gathered, emitting the sounds of "kīli kīli" and terrifying, roaring, and extremely fearsome cries. Then, there are the eight great charnel grounds, which captivate the mind with the nine flavors of dance and are filled with hosts of vetālas and bhūtas. These should be contemplated as the purification of the eight consciousnesses. This was written as the charnel grounds according to the words of the venerable Jālandharipa.
In the center of that, from the complete transformation of the four great elements—wind and so forth—as explained, there is a multi-storied palace. Its squareness and the vajra lines are the purification of the five faculties. The four gates are the purification of the four applications of mindfulness (smṛtyupasthāna). The four archways (toraṇa) are the purification of the four correct abandonments (samyakprahāṇa). The four pedestals are the purification of the four bases of miraculous power (ṛddhipāda). The four corners and the half-necklaces are the purification of the five powers (bala). From the purification of the eightfold noble path, the eight pillars are thoroughly visualized. From the purification of the seven branches of awakening (bodhyaṅga), the door-sides, the parapets, the parasols, the fly-whisks, the canopies, the bells, and the banners are also [visualized].
Thus, from the purification of the thirty-seven factors of awakening, one should visualize the dependent origination of the great city of liberation, the nature of which is the luminosity of the pure Vairocana, upon a pedestal of a twelve-spoked crossed vajra. In that regard, the three eastern prongs are white, the southern yellow, the western red, the northern green, and the color of the central pedestal should be visualized as blue. The square shape, the lines, and so forth should be understood from the commentary composed by the venerable Jālandharipa.
Now, the arrangement of the sixteen goddesses will be described. From the vajra lines and the five walls, on the outer divine terrace, starting from the base of the door and proceeding clockwise along both sides, in the center of two seats each of moon and sun, the offering goddesses are perfected from their respective seed syllables—the first letter of each name—endowed with the crescent moon and the bindu. They abide in the form of their respective names as follows: Vīṇā is yellow, Vaṃśā is red, Murajā is the color of smoke, Mṛdaṅgā is white, Hāsā is yellow, Lāsyā is red, Gītā is red, Nṛtyā is multicolored, Puṣpā is white, Dhūpā is black, Dīpā is like gold, Gandhā is yellow, and Ādarśā is white.
Rasā is red, Sparśā is green, and Dharmā is white; all of these should be visualized as resting upon moon seats, representing the sixteen parts in their purified state. "Adorned by these" refers to the multi-storied palace. Following that, in the center of the multi-storied palace, upon the anthers of a multicolored lotus, one should visualize the four Māras lying supine with their heads to the right and left: the aggregates, the afflictions, the Lord of Death, and the Son of the Gods. Among these, the Māra of the aggregates is Brahmā, the Māra of the afflictions is Viṣṇu, the Māra of the Lord of Death is Maheśvara, and the Māra of the Son of the Gods is Indra. The hearts of these four Māras are pressed down by sun disks. On the petals in the cardinal directions, such as the east, are Brahmā, Indra, Upendra, and Rudra. On the petals in the intermediate directions, such as the northeast, are Yama, Kubera, Nirṛti, and Vemacitrin. The hearts of these as well are pressed down by moon disks. From the multicolored lotus petals up to Vemacitrin, everything is completed at the very moment the multi-storied palace is finished. This is because the dependent origination of phenomena is itself inconceivable.
At the heart, upon a sun disk, the vowels such as A and so forth, doubled and completely transformed, become a moon maṇḍala that clarifies the thirty-two major marks; this is the nature of the mirror-like wisdom (ādarśa-jñāna). Above that, the thirty-four consonants such as Ka and so forth, together with the six letters ḍa, ḍha, da, dha, ya, la, are doubled by being arranged in forward and reverse order. From the complete transformation of these eighty letters, a sun maṇḍala arises that clarifies the eighty minor marks; this should be viewed as the nature of the wisdom of equality (samatā-jñāna). In the center of these two joined together, the two seed-syllables Hūṃ and Aṃ completely transform into a skull-cup and a curved knife marked by those very syllables; this is the wisdom of individual discernment (pratyavekṣaṇā-jñāna). Then, nets of light rays emanated from those very seed-syllables illuminate the infinite world-realms, and having drawn them back, they enter into that very place. This unification of all is the all-accomplishing wisdom (kṛtyānuṣṭhāna-jñāna). Through the complete transformation of that unity, in an instant, one arises in the form of one’s own chosen deity—such as the glorious Heruka with the colors, hand-symbols, and so forth to be explained, or with sixteen, six, four, or two arms, in the form of the Causal Vajradhara; likewise, the arising of Nairātmyā and others in their perfected forms is the wisdom of the utterly pure dharmadhātu (suviśuddha-dharmadhātu-jñāna). Thus, one attains manifest, complete awakening through these five aspects.
In the directions of the east and so forth, in sequence, upon moons at the heart, one should visualize the eight seed-syllables gaṃ, caṃ, vaṃ, ghaṃ, paṃ, śaṃ, laṃ, and ḍaṃ, in the center of which moon and sun are joined exactly as before. One should contemplate the symbols of Gaurī and the others, which have arisen from the total transformation of those [syllables]: a curved knife, a hand-drum, a tortoise, a snake, a lion, a monk, a wheel, and a vajra, all consecrated by those very seed-syllables. Through the five aspects of complete awakening from the total transformation of all those, Gaurī and the others are to be perfected in the sequence of their body colors, symbols, and so forth, which will be explained; this is the causal maṇḍala.
Thus, having perfected the form of one’s own chosen deity, one should visualize the maṇḍala of the ḍākinīs, such as Nairātmyā and the rest, in meditative equipoise in a single flavor with one’s own consort. The gandharva beings, whose nature is great bliss, are summoned by the light rays of the samādhi-samaya. Encircled by two rows of red hoḥ syllables, they enter through the path of the ḍākinīs of the maṇḍala. Through the intense passion of the Blessed One and his consort, they enter into the flavor of the most supreme great bliss and abide in the form of seed-syllables; this is the "melting" [stage].
Then, the four goddesses, Pukkasī and the others, seeing that the Lord of the Mandala was absent, were tormented by grief. Thinking, "We are without a protector," they fell into great distress and, with intense lamentation, awakened the Blessed One’s mind with vajra songs.
The meaning of the four verses beginning with "Arise, O Venerable One, whose mind is compassion" should be explained:
"Arise, O Venerable One, whose mind is compassion!
Protect me, Pukkasī, completely.
Abandoning the nature of emptiness,
Through the union of great bliss, please desire me."
This refers to the consciousness [arising] from the absorption of melting. "You have great love for me; if you are not present, I shall die. O Hevajra, arise! Abandoning the very nature of emptiness, fulfill the activity of Śavarī." This refers to your great compassion for me.
"O Lord of Joy, having invited the guests of the world,
Are you dwelling in emptiness?
Since I do not know the directions without you,
I, Caṇḍālī, make this request."
This means: "Arise from that [state]; you have great joy for me."
"I know your mind to be an illusion;
O Illusionist, arise!
I, Ḍombī, am the city-dweller.
Do not let your compassion be severed."
This refers to your abiding in great equanimity for me.
One should analyze the meaning of the statement: "The Blessed One, together with his consort, through the passion of great desire, melts into the flavor of supreme great bliss and abides in the form of a seed." Does this "melting" refer to the Blessed One as the coemergent Heruka, who is first visualized as being without an ordinary body and then filled by the application of the vajra absorption of the appearance of wisdom? Or does it refer to the form of the sixteen-armed deity and so forth resulting from that transformation? If some argue that neither is logical because the Sambhogakāya and Nirmāṇakāya are devoid of bones, marrow, and so forth, [the response is:] the "melting" is the very state of melting resulting from the entry of the gandharva-being. Just as in the twelve links [of dependent origination], the mixture of semen and blood resulting from the union of mother and father is "melting," so it is here as well. Thus, to say that the "melting of the Blessed One" is the melting of the gandharva-being, and therefore the Blessed One is the melting, is illogical. If one says it is expressed by metaphorically making the Blessed One non-dual with the melting, [one might say] it is actually the melting; however, that is also illogical because there is no such thing as "melting" and so forth. Furthermore, the term "falling of the melting" does not describe the birth of a previously non-existent sentient being. Therefore, by the term "falling of the melting," one should not establish the sixteen-armed deity and so forth, but rather the coemergent [state].
Regarding this, the venerable Saroruha stated: "It abides in the form of a seed-syllable." Likewise, the venerable Jālandharipa said: "By means of the form of the deity, the impure body is absent; when the impure body is absent, it is a mere conceptualization of the pure body. When even that is absent, it abides in the form of consciousness that is clear and illusion-like, like a drop of melted amṛta. This very [consciousness] is the support for the aspiration of illusion-like consciousness. Just as an illusion performs a purposeful function even without the perfect cognition of one's own or another's consciousness, likewise, the illusion of consciousness arises through the power of long-standing aspiration to perform a purposeful function, like waking from a dream.
In this context, the sequence of arising is through the application of the five aspects. Therein, from the complete transformation of that illusion-like consciousness—which is like a drop of melted amṛta—there is the mirror-like wisdom (ādarśa-jñāna), which is the moon, from the complete transformation of the āli. There is the wisdom of equality (samatā-jñāna), which is the sun, from the complete transformation of the kāli. In the center of these is the seed-syllable. The sign of its complete transformation is to be described as the wisdom of discernment (pratyavekṣaṇā-jñāna). The integration of all into one is the wisdom of accomplishment (kṛtyānuṣṭhāna-jñāna), which is the perfection of the form, the dharmatā of purity."
In that regard, the rays of light arising from the bodhicitta, which is the nature of the five wisdoms, summon all that is animate and inanimate. Having made them of one taste with the maṇḍala deities in that very state, one should visualize the bodhicitta in the form of an autumn moon maṇḍala. This is the absorption known as "Yoga."
Following that, one should instantly visualize the transformation of that [moon] into the coemergent reflection in the form of the autumn moon, the coemergent Heruka with two arms, who is the nature of the five wisdoms, like an illusion, and who possesses the dharma-mudrā that illuminates the infinite world-realms. This is the absorption known as "Subsequent Yoga," which is the arising.
Having thus completed the Subsequent Yoga, one should place the seed syllables of the deities, from Vajrī and so forth, up to Khecarī, within the aggregates, elements, and sense bases. For example: one should place the syllable Aṃ of Vajrī in the aggregate of form; the syllable Ī of Gaurī in the aggregate of feeling; the syllable Īṃ of Vārīyoginī in the aggregate of perception; the syllable Ūṃ of Vajraḍākinī in the aggregate of formations; and the syllable Aṃ of Nairātmyā in the aggregate of consciousness. One should place the syllable Ū of Pukkasī in the flesh; the syllable Ṛṃ of Śavarī in the blood; the syllable Ṝṃ of Caṇḍālī in the bodhicitta; and the syllable Ḷṃ of Ḍombī in the bones. The placement of the sense bases should also be described as follows:
One should place the lāṃ of Gaurī upon the sense base of form. The eṃ of Caurī is for sound. The aiṃ of Vetālī is for odor. The oṃ of Ghasmarī is for taste. The auṃ of Pukkasī is for touch. The aṃ of Khagāminī is for the element of phenomena (dharmadhātu). As the Blessed One also said in the ninth chapter: "The aggregate of form becomes Vajrā," and so forth; this is the placement.
This very sequence of the clear realization is also stated in the Root Tantra: "First is the awakening of emptiness; second is the gathering of the seed-syllable; third is the perfection of the image; fourth is the placement of the syllables."
Having completed the Atiyoga of placing the aggregates and so forth for the purpose of maintaining the body of nirvāṇa and for the purpose of not abandoning the beings to be trained, one should correctly commence the Mahāyoga. Having visualized four lotuses at the navel, heart, throat, and forehead, with sixty-four, eight, sixteen, and thirty-two petals respectively, one should arrange the syllables aṃ, hūṃ, oṃ, and haṃ in those places and contemplate the blessing of the body, speech, and mind.
Having visualized a white syllable oṃ at the head, from which a host of Body Vajras fills the sky, they enter that very seed-syllable and become the Body Vajra. One recites: oṃ kāyavajrātmakaḥ sarvadharmāḥ kāyavajrātmako ’ham.
Visualizing a red syllable ĀḤ on the path of speech, a host of Speech-Vajras fills the sky; by their entering that very seed-syllable, one becomes the Speech-Vajra. One recites: Oṃ vāgvajrātmakaḥ sarvadharmā vāgvajrātmako ’ham. Visualizing a black syllable HŪṂ at the heart, a host of Mind-Vajras fills the sky; by their entering that very seed-syllable, one becomes the Mind-Vajra. One recites: Oṃ cittavajrātmakaḥ sarvadharmāś cittavajrātmako ’ham. The Blessed One also stated in the Mantra Chapter: "Oṃ ĀḤ HŪṂ is the mantra for blessing the body, speech, and mind." This is the absorption called "Great Yoga," and the culmination of these is the "Arrangement." Regarding the Blessed Lady, the arrangement is just as it is [for the male deity], with the five families being exceedingly predominant. According to the sequence previously explained, among the four forms of Heruka, one should visualize oneself as the chosen deity in union with Wisdom, black in color, of a terrifying nature, and characterized by hatred. The sequence previously explained is from the statement: "One should meditate on the Lord of the Maṇḍala arising from the reflection of the Sattva." Then, according to the sequence to be explained, having visualized the signs and so forth, one should seek the three samayas. In that regard, one's own nature is the form of the Samaya-Vajradhara. At one's own heart, upon a sun disk, just like the samaya-being, is the wisdom-samaya.
At his heart, one should visualize the syllable HŪṂ, the samaya of meditative absorption, which is the nature of anger. Having thus become the nature of the three samayas, one should be endowed with the aspects of the five families. Having attained insight, one is unwavering, devoted to the practitioner, gentle and kind, seeking the benefit of all sentient beings, and endowed with all the marks. One should place the syllable OṂ on his head, the syllable HŪṂ at the heart, the syllable SVĀ at the navel, the syllable ĀḤ on the two thighs, and the syllable HĀ on the two feet. One should also describe the placement of the limbs of the Blessed Lady: "The aggregate of form becomes Vajrā; feeling is remembered as Pāṇḍarā; perception is the Yoginī of Water; formations are Vajraḍākinī; and in the manner of the aggregate of consciousness, Nairātmyayoginī resides. Earth is explained as Pukkasī; the water element is remembered as Śavarī; fire should be known as Caṇḍālī; and wind is renowned as Ḍombī. Form is always explained as Pāṇḍarā; sound is renowned as Caurī; the aspect of smell is Vetālī; taste is renowned as Ghasmarī; touch is explained as Bhūcarī; and the element of phenomena is Khacarī." Having thus correctly placed their seed syllables, one should consecrate the lotus and the vajra. Having visualized the syllable ĀḤ as bestowing joy upon the lotus, one should visualize the syllable HŪṂ in the opening of the anthers of the lotus treasury.
Following that, one should meditate on a vajra arising from the syllable HŪṂ, and having visualized the syllable HŪṂ in the opening of its jewel, one should again consecrate it with the mantra: OṂ PADMA SUKHĀDHARA MAHĀRĀGA SUKHANDADA CATURĀNANDA BHAGA VIŚVA HŪṂ HŪṂ KARYAṂ KURUṢVA ME; OṂ VAJRA MAHĀDVEṢA CATURĀNANDADĀYAKA KHAGAMUKHE GARASONĀTHA HŪṂ HŪṂ KĀRYAṂ KURUṢVA ME. If there is no external mudrā, one should find a mentally emanated mudrā and, having established her as the first stage possessing the portions of the five families, one should begin the act of passion. Having recited OṂ SARVATATHĀGATĀNURĀGATA VAJRA SVABHĀVĀTMAKAḤ SARVADHARMĀḤ and OṂ SARVATATHĀGATĀNURĀGATA VAJRA SVABHĀVĀTMAKO ’HAṂ, one should utter the syllable HŪṂ with the pride of Vāgvajra and cause the vajra to move. The absorption called the "Initial Union" consists of the stages from the visualization of emptiness up to the culmination of the bliss of joy. Then, having visualized the bodhicitta—the arising of great bliss in which wisdom and method are of one taste—as being emanated in the form of the syllable PHAṬ, one should make an offering with: OṂ SARVATATHĀGATAPŪJĀ VAJRA SVABHĀVĀTMAKAḤ SARVADHARMĀḤ and OṂ SARVATATHĀGATAPŪJĀ VAJRA SVABHĀVĀTMAKO ’HAṂ. The yogin, holding the garuḍa mudrā, should take that bodhicitta which has entered the treasury of the lotus with the tongue.
One should worship oneself as the nature of all the Tathāgatas and Vajrayoginī. If a well-trained mudrā is not available, one must certainly not proceed; otherwise, it will become a root downfall. Following that, one should meditate on the Venerable One together with the wheel, arising from the complete transformation of whatever subtle particles of bodhicitta remain, through the application of the churning of the churned.
One should emanate by means of these mantras: HŪṂ of Vajradhara; AṂ of the Blessed Lady; GAṂ of Gaurī; CAṂ of Caurī; VAṂ of Vetālī; GHAṂ of Ghasmarī; PAṂ of Pukkasī; ŚAṂ of Śavarī; TSAṂ of Caṇḍālī; and ḌAṂ of Ḍombī. Having emanated them, they perform the welfare of beings and are summoned. They enter through the path of the ḍākinīs of the Blessed One’s wheel, and just as milk and water [merge], the Blessed One abides according to the sequence to be explained. The Blessed Lady and the Blessed One, as well as Gaurī and the others, should be visualized upon their respective seats; this is the emanation.
In that regard, the sixteen arms are the purification of the sixteen emptinesses. In the eight lotus vessels held in the eight right hands, there are, in order: an elephant, a horse, a donkey, an ox, a camel, a human, a śarabha, and a cat. Likewise, earth, water, fire, wind, moon, sun, Yama, and...
The wealth-givers should also be understood in sequence within the eight vessels of the left lotus. "Cough, and likewise asthma, insanity, consumption, leprosy, elephantiasis, and the nature of the spleen and liver—all these are well known as such." Thus, the holders of the elephant and so forth arise from the purification of the eight afflictions. From the earth element up to the wealth-giver, these are the purification of the eight masteries. They are as follows:
Mastery of body, mastery of speech, and likewise mastery of mind;
Mastery of miraculous power, mastery of omnipresence,
Mastery of desire, and the eighth is mastery of the agent.
Infinite body is mastery of body. Speaking in all languages is mastery of speech. Knowing the minds of all sentient beings is mastery of mind. Viewing infinite world-systems through miraculous power is mastery of miraculous power. A body that is one with the three worlds is mastery of omnipresence. The word āṭṭhi expresses desire; generating great bliss for sentient beings through desire is mastery of desire. The "agent" is the Great Vajradhara, which is mastery of the agent. Conducting oneself in the form of a deity is mastery of qualities. The lotus vessels arise from the purification of the aspect of compassion, and the hands arise from the purification of emptiness; by this, one should understand the indivisibility of emptiness and compassion.
From the mind of loving-kindness, the limbs are black. The eight faces are the eight liberations, arising from complete purity. For the purpose of accomplishing wrath, the first face is black. For the purpose of magnetizing, the left face is red. The white right face accomplishes pacification. For the purpose of destroying the arising of hatred and so forth, the upper face is fanged and the color of smoke. For the purpose of utterly crushing the four Māras, the two pairs of right and left faces are black. All the faces have bared fangs and arched eyebrows; they are like the blazing fire of the time of destruction, possessing turbulent light and great terror, because they are the very nature of the wrathful deity. Each face has three red, round eyes; they are red because of compassion. With the three eyes of the three vajras, they fully know the three times; thus, they have three eyes. In this way, they are smeared with the twenty-four [substances]. The silk scarves are bound and the hair is tied upward, tawny in color, because it burns away all afflictions such as desire without exception. For the sake of benefiting beings, the crown is marked with a crossed vajra. To realize the lack of intrinsic nature of the five aggregates, the forehead is adorned with a garland of five dry skulls. From the purity of the five Tathāgatas, he possesses the five mudrās: the wheel, the earrings, the necklace, the bracelets, and the belt.
From the purity of Vajrasattva, even the ashes are renowned as the six mudrās. In order to realize the non-apprehension of all phenomena, he is naked due to the purity of perfectly complete wisdom. The four feet are the four means of gathering. Because of the thorough attainment of bodhicitta, he stands upon a solar maṇḍala with his two feet in the half-lotus posture, the tāṇḍava dance. In order to realize the three realms without exception as a single body, he plants only one big toe. Precisely in that way, to utterly destroy the vighnas, he holds the left leg drawn in. From the purity of the letters of the āli and kāli, he is adorned with the fifty letters; a garland of fresh heads dripping with blood is placed upon his shoulders. Because he demonstrates the path of union, the garland of heads is upon his shoulders.
"He possesses the nine flavors of dance: the charming, the heroic, the repulsive, the fierce, the laughing, the terrifying, the compassionate, the marvelous, and the peaceful." Thus it is said. Among these, being of one taste with Nairātmyā is the charming. Dwelling in the charnel ground is the heroic. Baring the fangs with a scowl is the repulsive. Blazing light is the fierce. The wide-open face is the laughing. The garland of fresh heads is the terrifying. Caring for sentient beings is the compassionate. The illusory form is the marvelous.
The abandonment of afflictions such as desire is peace; one should view oneself as the Blessed One, who possesses these qualities and sports in the form of a sixteen-year-old in union with Nairātmyā. Just as the Blessed One is, so too is the Blessed Lady; however, she has ten arms and is adorned with a garland of dry human heads. In her left hand, she holds a skull-cup filled with the blood of gods and asuras, and she holds a curved knife to sever all afflictions without exception. She has one face to signify that the three realms are of a single nature. She tastes the corpse of the Blessed One and, with her left leg extended, should be visualized in union with the Blessed One through the joy of supreme great bliss.
Through the purification of the six perfections, one should visualize Hevajra with six arms and three faces: the central face is black, the left is red, and the right is white. With his two left hands, he holds a trident and a vajra-bell; with his two right hands, he holds a vajra and a curved knife. With his remaining two hands, holding a curved knife and a skull-cup, he is in union with Vajraśṛṅkhalā, treading upon a corpse. Furthermore, through the purification of the four Māras, one should visualize Hevajra with four arms: the right hand holds a vajra and the left a skull-cup of blood. With his remaining two hands, he is in union with Vajravārāhī, has one face, and treads upon a corpse. Moreover, Hevajra with two arms holds a skull-cup and a khaṭvāṅga in his left hand.
With the right hand, one should visualize [the deity] treading upon a blazing vajra and a corpse. Regarding these [deities] with six arms and so forth, their consorts are Vajrī; the remainder is to be visualized in the same manner as the sixteen-armed [Heruka], including the body color, ornaments, and so forth, as well as the form arising from the syllable HŪṂ and so forth. Likewise, for Vajraśṛṅkhalā and the others, it is the same as Nairātmyā, differing only in name. One should visualize that they all abide embracing a khaṭvāṅga. Having thus meditated on the Blessed One in the form of one’s own chosen deity, one should first bring forth the circle of goddesses through the yoga of churning and being churned. In that regard, the sequence of the directions such as the east, the body colors, the hand symbols, and so forth, should be understood by way of their purification.
In that context, at the eastern gate, in order to awaken the sentient beings to be tamed who possess the mind of Māra, there is the black Gaurī, born from the syllable GAṂ. Because she cuts through wrong views, she holds a curved knife in her right hand. Because she destroys the habitual tendencies of saṃsāra, she holds a rohita fish in her left hand. She treads upon Brahmā and should be visualized as the nature of the aggregate of form. In the south, in order to awaken the sentient beings to be tamed who possess the mind of desire, there is Caurī, red in body color, born from the syllable CAṂ. Because she realizes the identity of insight and method, she holds a hand-drum in her right hand. For the purpose of subduing delusion, she holds a pig in her left hand. She treads upon Śakra and should be viewed as the nature of the aggregate of feeling.
In the west, for the sake of the enrichment of sentient beings, is Vetālī, born from the syllable vaṃ, golden in color. To realize emptiness, she holds a tortoise in her right hand; to realize the nature of compassion, she holds a lotus vessel in her left. She rides upon Upendra and should be visualized as the nature of the aggregate of perception. In the north, for the sake of accomplishing the activity of wrathful sorcery, is Ghasmarī, born from ghaṃ, the color of an emerald. From the purification of hatred, she holds a snake in her right hand. To realize the identity of wisdom and method, she holds a yogic alms bowl in her left. She rides upon Rudra and should be meditated upon as the nature of the aggregate of formations. In the northeast, for the sake of thoroughly understanding the activity of stupefaction, is Pukkasī, born from paṃ, blue in color. To purify pride, she also holds a lion in her right hand. To utterly destroy the hosts of Māra and to sever all enemies without exception, she holds a battle-axe in her left. She tramples upon Yama and should be known as the nature of the earth element. In the southeast, for the sake of awakening peaceful sentient beings, is Śavarī, born from the syllable śaṃ, white in color. To awaken the five wisdoms, such as the mirror-like wisdom and so forth, she holds a monk in her right hand. To realize non-dual wisdom, she holds a mendicant’s staff in her left. She rides upon Kubera and should be viewed as the nature of the water element.
In the southwest, for the purpose of accomplishing the immobilization of the rākṣasas, is Caṇḍālī, born from the syllable CAṂ, who is dark blue like the sky. In order to awaken arrogant sentient beings, she holds a wheel in her right hand. In order to sever the portion of doubt and to eliminate the stains of ignorance from the very root, she holds a plow in her left hand. She tramples upon a rākṣasa and should be meditated upon as having the nature of the fire element.
In the northwest, for the purpose of discerning various objects, is Ḍombinī, born from the syllable ḌAṂ, who is multicolored. In order to awaken beings with wicked intentions and to realize indivisible primordial wisdom (jñāna), she holds a blazing vajra in her right hand. In order to threaten all malevolent beings without exception, she holds a threatening gesture (tarjanī) in her left hand. She is seated evenly upon Vemacitra and should be contemplated as having the nature of the wind element.
Regarding the side of the wisdom mudrā, Nairātmyā should also be visualized as entering and following after she has been emitted from the Venerable One. Because they share the characteristic of entering immediately after being emitted, one should understand that Gaurī and the others likewise enter after they have been emitted. This explains that these [deities] arise for as long as the placement of the limbs continues.
All of these have three red, round eyes, tawny hair bristling upward, and bared fangs. They are naked, adorned with the five mudrās, and stand upon moon seats in the ardhaparyaṅka posture.
This is the form of the year of the eight fierce goddesses. One should visualize the Blessed One and the bodhicitta that has emerged, having correctly arisen from the path. Now, the purification of the eight seats of Gaurī and the others will be explained: in order to sever attachment to desire, the consort, emission, drinking, eating, sleep, logic, and faith, the eight seats beginning with Brahmā and ending with Vemacitrin are taught.
Thus, one should correctly meditate on the mass of light rays emanated from one’s own body, which is surrounded by the assembly of mātṛs who have entered the maṇḍala-cakra as previously described, pervading the expanse of space, and summon the wisdom-cakra. Within the lotus at the heart of oneself as the samaya-being, from the syllable HŪṂ, a blue syllable HŪṂ resides in a skull-cup upon a sun disk. One should imagine that the hooks of its light rays illuminate the infinite world-systems and summon the wisdom-cakra in front. Having offered the water for the face and the water for the feet and so forth, and having performed the offerings and praises, one should summon, enter, bind, and please [the wisdom-cakra] with "JAḤ HŪṂ BAṂ HOḤ."
Then: OṂ VAJRA GAURĪ ĀKARṢAYA JAḤ; OṂ VAJRA CAURĪ PRAVEŚAYA HŪṂ; OṂ VAJRA VETĀLĪ BANDHAYA BAṂ.
With the mantra oṃ vajraghasmarī toṣaya hoḥ, the wisdom wheel (jñānacakra) is to be inserted into the commitment wheel (samayacakra) via the appropriate path. By this, the pride of the glorious Heruka is to be stabilized. Furthermore, just as oneself is the commitment being (samayasattva), so too is the wisdom being (jñānasattva). In that case, immediately after the insertion of the wisdom wheel, one should visualize the wisdom commitment being—red, with one face and two arms, and possessing the insight (prajñā) of self-radiance—within one’s own heart. Within that heart is also the Lord of Meditative Absorption (samādhipati). Then, the Blessed Lady is likewise; in the heart of the wisdom commitment being, one should visualize the syllable aṃ, from which arises a curved knife (kartṛ) resting upon a moon, and upon that moon, the syllable aṃ.
Similarly, for the eight yoginīs, within the hearts of the wisdom commitment beings, upon lotuses and moons, are the respective symbols arising from their own seed-syllables. Furthermore, these are to be visualized as blessed by their respective seed-syllables resting upon moons. This is the wisdom wheel. At the time when the wisdom wheel and the commitment wheel are made into one, rays of light emanating from one’s own body summon the five Tathāgatas who have assumed the form of the glorious Heruka, as well as Vajrayoginī, the great bodhisattvas, the wrathful deities, and so forth. Having beheld them in the sky, one should supplicate for empowerment, saying: abhiṣiñcantu māṃ sarvatathāgata.
Those five Tathāgatas also, with the victory vase and other vessels filled with the five nectars (amṛta), perform the empowerment by bathing, saying: "Just as all the Tathāgatas were bathed as soon as they were born, so too shall I bathe you with the pure water of the gods." Then, the Samaya-Vajra Yoginīs sound the jo jo cry. The Bodhisattvas gaze upon him once more with a nature of joy. The wrathful deities and others bring delight. A rain of various fragrant flowers falls from the sky. Showers of saffron, sandalwood, and various precious gems fall profusely. With the sounds of dance, cymbals, song, and praise, a great clamor arises above the infinite world-systems. At the time of empowerment, the Blessed One becomes the Lord of Mind at the crown of the head, and the same applies to the Blessed Lady. Gaurī and the others are to be sealed by Akṣobhya, Vairocana, Ratnasambhava, and Amitābha. Furthermore, those very Buddhas, through the songs of praise of Pukkasī and the others, offer this eulogy:
"O you who are completely surrounded by a host of yoginī friends, you have attained the supreme state within your own mind. By that, all beings, both moving and non-moving, are made beautiful."
With a compassionate heart, you awaken sentient beings. O King, glorious Heruka, through the display of your magical illusions, please be pleased to accomplish the activities. The Tathāgatas, Bodhisattvas, Vidyās, goddesses, wrathful deities, and so forth, also dwell in the sky and offer praise with the heart mantras, near-heart mantras, and the eight-line garland mantras; thus one should seal [the practice].
Then, in the midst of the assembly of mātṛs, the Vajra-holder, accompanied by the Vidyā, completes the consumption of the amṛta. From the syllable yaṃ, a blue wind maṇḍala in the shape of a half-moon arises. Above that, from the syllable raṃ, a red triangular fire arises. Above that, from the syllable āḥ, three heads arise, upon which is a lotus vessel—white on the outside and red on the inside—which is also blessed by the syllable āḥ. Within that, having completed the arrangement of the substances and the five nectars and five lamps with mantras such as buṃ, it is also blessed by the syllable oṃ. Above that, one should visualize a white vajra arising from the syllable hūṃ. Subsequently, through the heat of the fire fanned by the wind, it becomes like the essence of mercury.
Having purified, realized, and ignited [the substances] with the syllables OṂ ĀḤ HŪṂ, one should generate longing for the infinite and boundless buddhas, bodhisattvas, and so forth. Having gone into the world-realms, one summons the nectar of wisdom (amṛta) and, having entered into that very [substance], unifies it. By stirring it with the vajra, one should view it as having a single taste, and the vajra itself dissolves into the nectar. Through the union of the vajra and the lotus, it becomes cool, and the nectar of the Tathāgatas' wisdom also enters. Having taken it with the pouring ladle of the hand, which is blessed by the three perfections of suchness (tattva), one draws it in with the light rays of the vajra tongue arising from HŪṂ. One should then perform the fire offering (homa) into the samaya of meditative absorption (samādhi) according to the distinctions of activities such as pacifying. That is the tasting of the nectar, which should be visualized similarly for the deities of the maṇḍala. Following that, the emanations of the deities of the maṇḍala, which are emanated from the lord of the maṇḍala, go wherever there are beings to be tamed; having tamed them, they return and the emanations are reabsorbed into the respective bodies of the Vajra-holder. This is the benefit of beings. From the emergence [of the deities] up to the end of the benefit of beings is the meditative absorption called the "Supreme King of Maṇḍalas." Following that, Saroruha-pāda says: "The colors should be distinguished according to the distinctions of the activities." This is the concealment of the six limbs.
Bhadrapāda further clarified this slightly, stating: "From the syllable HŪṂ, the colors [arise] through application as appropriate." This was also explained in detail by the venerable Jālandharipa as follows: "In the center of the union of the moon and the sun, one should visualize the seed-syllable of the great mantra-cakravartin and then meditate on the six limbs. This is what is meant: within the heart of oneself as the samaya-being, upon a lotus, in the center of a moon and sun, from the syllable HŪṂ, a mass of light rays is emitted and enters [the object]. First, one should meditate on the Protector of Samādhi, Kṛṣṇa. From the complete transformation of that, one should contemplate it in the form of a bindu. Then, the light rays are emitted from the pores of the Blessed One’s body and are seen to pervade the entire maṇḍala and all its deities, remaining there extensively. In this way, the second is red, the third yellow, the fourth green, the fifth blue, and the sixth white; one should understand these as appropriate for activities such as pacification and so forth. These are the six limbs. Having performed the meditation on the six limbs, one should then begin the clear light (ābhāsvara), emitting the garland of vowels and consonants through the path of the breath."
Having thoroughly purified the major and minor marks with radiant rays of light, the moving and the non-moving become one. Then, through the nature of entering into oneself, one should visualize everything as the state of Vajradhara and view all things as clear light. Following this, according to the sequence of entering clear light to be explained, one should contemplate the coemergent Heruka with one face and two arms, white in color, and visualize a seed syllable at his heart.
Subsequently, regarding the sequence of entering clear light, one should understand that Gaurī and the others are emanated from the bodhicitta. First, Gaurī is absorbed into the aggregate of form of the Blessed One. Likewise, Caurī, Vetālī, Ghasmarī, and Nairātmyā are absorbed into the aggregates of feeling, perception, formations, and consciousness respectively, as appropriate. Similarly, Pukkasī and the others are absorbed into earth and the other elements.
Thus, this is the entry into the outer maṇḍala. Then, the gradual entry into the five aggregates residing within the Blessed One is as follows: the aggregate of form and the aggregate of feeling are absorbed into the aggregate of perception; that into the aggregate of formations; and those into consciousness, which is also Nairātmyā.
In that regard, it is asserted that both the Earth-Goers (bhūcarī) and the Sky-Goers (khecarī) proceed to the Clear Light (ābhāsvara) upon attaining the two aspects, until all nirvāṇa is emptiness. Regarding this, Bhadrapāda stated: "The mantrin should contemplate the five aggregates as naturally luminous; having taken up the entire maṇḍala, they are again withdrawn into one's own sphere. Through this, the seed-syllable, the moon, and the sun also become blended, and the form of a mass of light rays of the nature of nectar should be gradually made non-apprehensible, like the tip of a lamp flame."
Here, in the commentary on the Saroruha-pāda by Jālandharipāda, it is said: "By the phrase 'the seed-syllable, the moon, and the sun also become blended,' the absence of the three wisdoms is shown. By the phrase 'of the nature of nectar,' the state of the coemergent (sahaja) is shown." Through this explanation of the source text, it is the Clear Light itself that is being explained, and not merely the process of arising.
Bhadrapāda further stated: "Subsequently, from the moon, sun, and seed-syllable becoming one, one should contemplate the form of a mass of light rays blazing intensely in an instant. Gradually, it becomes like the tip of a lamp flame, and thereafter one should contemplate it in the form of the core of a plantain tree until it becomes non-apprehensible." At this point, one should remember: "Therein, there is no beginning, middle, or end."
"There is no existence, no nirvāṇa; there is no self and no other. Herein is supreme great bliss." This is the clear light. Then, one arises from that clear light; that clear light is the supreme yoga, the cause of arising. Instantly, one should meditate on the arising of the wisdom of the form of Sahaja Heruka, bearing the thirty-two major marks and adorned with the eighty minor signs, resembling a shadow or an illusion, and peaceful. By gathering the lords of the maṇḍala, which are the very nature of the vajra appearance of wisdom, one should meditate. Vajradhara also said: "One should meditate on the lords of the maṇḍala arising from the reflection of the Sattva." This is the cause for the recitation of mantras. Having first perfected the Blessed One in the form of the sixteen-armed deity and so forth, one should visualize the wheel of ḍākinīs as before. Thus, the sequence of meditation for the four sessions—morning, afternoon, and midnight—is taught. If one becomes weary from meditation, one should recite the mantra.
The sequence for this is as follows: having meditated on oneself in the form of the glorious Heruka by means of the union in the center of the wheel, the mantra syllables of the Lord of the Maṇḍala and the deities of the maṇḍala emerge from the mouth of the Blessed Lady, enter the mouth of the Blessed One, and then enter the lotus via the path of the avadhūtī and the vajra path. Thus, the mantra syllables, together with rays of light, emerge once again from the mouth of the Blessed Lady and enter one’s own mouth. Reciting in this very sequence, distinguished by the application of colors such as white for pacifying and so forth, until one is weary is the "swing recitation" (dolā-japa).
Visualizing the mantra syllables at the heart upon a sun disk, together with rays of light, with their heads facing upward and arranged in the form of a surrounding perimeter, is the "cluster recitation" (piṇḍa-japa).
Mentally perceiving all those mantra syllables of the Lord of the Maṇḍala and the deities of the maṇḍala as being uttered with a long sound is the "samaya recitation" (samaya-japa). Furthermore, the recitation of the heart mantra, the near-heart mantra, the garland mantra, and so forth, should also be performed according to the oral instructions.
In that regard, the mantras are as follows:
OṂ DEVA PICU VAJRA HŪṂ HŪṂ HŪṂ PHAṬ SVĀHĀ. This is for the sixteen-armed [Heruka].
OṂ KITI KITI VAJRA HŪṂ HŪṂ HŪṂ PHAṬ SVĀHĀ. This is for the six-armed [Heruka].
OṂ JVALA JVALA BHYO HŪṂ HŪṂ HŪṂ PHAṬ SVĀHĀ. This is for the four-armed [Heruka].
OṂ TRAILOKYĀKṢEPA HŪṂ HŪṂ HŪṂ PHAṬ SVĀHĀ. This is for the two-armed [Heruka].
This is the heart mantra of all. Furthermore, the near-heart mantra is: OṂ VAJRĀYA HŪṂ HŪṂ HŪṂ PHAṬ.
OṂ AṢṬĀNANĀYA PIṄGORDDHAKESAVARTMANE CATURVIṂŚATINETRĀYA ṢOḌAŚABHŪJĀYA KṚṢṆAJĪMŪTAVAPUṢE KAPĀLAMĀLĀNEKADHĀRIṆE ĀDHMĀTAKRŪRACITTĀYA ARDDHENDUDAṂṢṬRIṆE MĀRAYA MĀRAYA KĀRAYA KĀRAYA GARJAYA GARJAYA TARJAYA TARJAYA ŚOṢAYA ŚOṢAYA SAPTASĀGARĀN BANDHA BANDHA NĀGĀṢṬAKĀN GṚHṆA GṚHṆA SARVAŚATRŪN HA HĀ HI HĪ HU HŪ HE HAI HO HAU HAṂ HAḤ PHAṬ SVĀHĀ. This is the root mantra and the garland mantra of the Blessed One.
OṂ AṢṬĀNANĀYA HŪṂ HŪṂ HŪṂ PHAṬ. OṂ PIṄGORDDHAKESAVARTMANE HŪṂ HŪṂ HŪṂ PHAṬ. OṂ CATURVIṂŚATINETRĀYA HŪṂ HŪṂ HŪṂ PHAṬ. OṂ ṢOḌAŚABHŪJĀYA HŪṂ HŪṂ HŪṂ PHAṬ. OṂ KṚṢṆAJĪMŪTAVAPUṢE HŪṂ HŪṂ HŪṂ PHAṬ. OṂ KAPĀLAMĀLĀNEKADHĀRIṆE HŪṂ HŪṂ HŪṂ PHAṬ. OṂ ĀDHMĀTAKRŪRACITTĀYA HŪṂ HŪṂ HŪṂ PHAṬ. OṂ ARDDHENDUDAṂṢṬRIṆE HŪṂ HŪṂ HŪṂ PHAṬ. This is the eight-line mantra of the Blessed One.
OṂ AṂ NAIṚĀTME HŪṂ PHAṬ SVĀHĀ. OṂ VAJRAḌĀKĪYE HŪṂ PHAṬ SVĀHĀ. These are the heart and near-heart mantras of the Blessed Lady.
OṂ AṂ ĀṂ. IṂ ĪṂ. UṂ ŪṂ. ṚṂ ṜṂ. ḶṂ ḸṂ. E AI. O AUṂ AṂ PHAṬ SVĀHĀ. This is the root mantra of the Blessed Lady.
OṂ A
OṂ IṂ ĪṂ HŪṂ HŪṂ PHAṬ | OṂ UṂ ŪṂ HŪṂ HŪṂ PHAṬ | A ṚṂ ṜṂ HŪṂ HŪṂ PHAṬ | OṂ LṂ L̥Ṃ HŪṂ HŪṂ PHAṬ | OṂ EṂ AIṂ HŪṂ HŪṂ PHAṬ | OṂ OṂ AUṂ HŪṂ HŪṂ PHAṬ | OṂ AṂ HŪṂ HŪṂ PHAṬ. These are the eight-line mantra of the Blessed Lady.
Regarding this, the venerable Jālandharipa stated: "If one is to recite the mantras of Gaurī and the others, at that time one should embrace them and visualize the Blessed Lady upon their seats. The mantras for them are as follows: OṂ VAJRA GAURĪYE HŪṂ HŪṂ PHAṬ SVĀHĀ | OṂ VAJRA CAURĪYE HŪṂ HŪṂ PHAṬ SVĀHĀ | OṂ VAJRA VETĀLĪYE HŪṂ HŪṂ PHAṬ SVĀHĀ | OṂ VAJRA GHASMARĪYE HŪṂ HŪṂ PHAṬ SVĀHĀ | OṂ VAJRA PUKKASĪYE HŪṂ HŪṂ PHAṬ SVĀHĀ | OṂ VAJRA ŚĀVARĪYE HŪṂ HŪṂ PHAṬ SVĀHĀ | OṂ VAJRA CAṆḌĀLĪYE HŪṂ HŪṂ PHAṬ SVĀHĀ | OṂ VAJRA ḌOMBINĪYE HŪṂ HŪṂ PHAṬ SVĀHĀ."
Now, the reality of the torma offering shall be explained. Through the conviction of emptiness, one meditates on the form of Sahaja Heruka. Then, according to the previously described sequence, one should meditate on the Great Terrifier, the Wrathful Lord with eight faces and so forth, who arises from the reflected image of the Sattva, as Dveṣavajra.
Thus, while the yogin remains in the absorption of Dveṣavajra, he emanates the ten wrathful deities arising from the syllable OṂ, all of whom are turbulent with garlands of blazing fire. He dispatches Yamāntaka and the others to the directions, such as the east, and summons the hosts of obstructors, such as Indra. Having summoned them, he issues commands with the mantra "OṂ SUMBHANI SUMBHA," and so forth, according to the distinctions of the activities, such as pacification.
Following that, one should visualize a vajra arising from the complete transformation of an elephant vessel, and a vajra bell arising from the complete transformation of an earth vessel; in the same way, the others should also be purified. Then, the noble-minded one, holding the vajra and bell, should visualize three eight-petaled lotuses, one above the other, and upon them, the three cities of liberation, perfected from the three syllables.
With those very [deities], one should perform the summoning of the obstructors from the seed syllables and so forth, using the mantra: "OṂ ANDI JAMA JĀLA JAKKA BHŪTA VAHNI VĀYU RAKṢA CANDRA SUJJHA MĀDA VAPPA TALA PĀTĀLAṂ AṬṬA SA SAPPA SVĀHĀ." Then: "OṂ VAJRA GAURĪ ĀKARṢAYA JAḤ; OṂ VAJRA CAURĪ PADMA TRĀYE PRAVEŚAYA HŪṂ; OṂ VAJRA VETĀLĪ SVA SVA STHĀNEṢU KRODHA BANDHE BANDHAYA; OṂ VAJRA GHAŚMARĪ ŚAṂ GHAṆṬĀYA VAŚAṂ KURU HOḤ." Having recited these, one should look [at them].
In the middle city, on the eastern petal, is Indra, Vajrapāṇi, upon a moon seat, possessing moonlight and adorned with all ornaments.
In the south is Yama, holding a staff, upon a solar seat and possessing solar radiance. In the west is Varuṇa, upon a seat of a white water lily and the moon, possessing lunar radiance and wearing all ornaments. In the north is the Yakṣa, holding a śrīphala fruit, upon a lunar seat, possessing lunar radiance and wearing all ornaments. On the petal of the northeast is the Lord of Spirits (Bhūtapati), three-eyed, holding a trident in his hand, wearing a tiger-skin garment, his body smeared with ash, adorned with all bone ornaments, upon a lunar seat and possessing lunar radiance. On the petal of the southeast is Agni, pot-bellied, holding a rosary and a water-pot, upon a solar seat and possessing solar radiance, wearing an upper garment. On the petal of the southwest is the Rākṣasa, holding a sword and a skull-cup, wrathful and with arched eyebrows, upon a solar seat atop a corpse and possessing solar radiance. On the petal of the northwest is Vāyu, holding a banner in his hand, wearing all ornaments, upon a lunar seat and possessing lunar radiance. On the pericarp of the lotus is the yellow Earth Goddess (Pṛthivīdevī), wearing divine garments and all ornaments, holding a vase, upon a lunar seat and possessing lunar radiance; the pretas also dwell surrounding the Earth Goddess. The other specific details of Indra and the others are to be understood as explained in the Protection Wheel (rakṣācakra), and what is explained here should also be known in this context. One should visualize the five, Indra and the rest, holding a snake-noose with their left hands, and all of them standing with their right legs extended, and then view them in the form of Akṣobhya by means of the syllable HŪṂ.
Above, upon the eight petals of the lotus situated within the source of phenomena (dharmodaya), on the eastern petal is the white Moon, mounted on a white horse, holding a kumuda flower, adorned with all ornaments, seated upon a lunar seat, and possessing the radiance of the moon. On the southern petal is the red Sun, holding a lotus with both hands, mounted on a green horse, wearing a jewel crown, fully complete with all ornaments, seated upon a solar seat, and possessing the radiance of the sun. Because they are the primary characteristics, the Moon and Sun are mentioned first, and so forth. On the western petal is the yellow Mercury, mounted on a yellow rat, seated upon a solar seat, possessing the radiance of the sun, and holding an arrow, wearing a jewel crown. On the northern petal is the blue Venus, wearing a jewel crown, holding a spear, seated upon a solar seat, and possessing the radiance of the sun. On the petal of Ishana is the red Mangala (Mars), with hair flowing upward, holding a lotus, seated upon a solar seat, and possessing the radiance of the sun. On the petal of Agni is the very yellow Bṛhaspati (Jupiter), wearing a jewel crown, holding a club, seated upon a solar seat, and possessing the radiance of the sun. On the petal of Nairṛti is the black Śani (Saturn), with pale yellow hair, holding a trident, seated upon a solar seat, and possessing the radiance of the sun. On the petal of Vāyu are Rāhu and Ketu, who are extremely black and smoke-colored, appearing to draw in and devour with their circling hands, seated upon a solar seat, and possessing the radiance of the sun. In the center of the anthers of the eight-petaled lotus is the yellow Brahmā, four-faced and four-armed, holding a triple staff and making the gesture of fearlessness.
With his remaining hands, he holds a rosary and a water-pot. He is mounted upon a swan, seated on a moon-disc, possessing the radiance of the moon, and adorned with a sacred thread. He is short and stout, with matted locks. One should visualize him surrounded by the entire assembly of Brahmā, from the Brahmakāyika, Brahmapurohita, and Mahābrahmā realms up to the Akaniṣṭha heaven. Having visualized him thus abiding, one should view him as the complete form of the Vajra Body by means of the syllable OṂ.
Following that, within the eight-petaled lotus situated in the source of phenomena (dharmodaya) below, one should place the nāgas in the cardinal and intermediate directions in their proper order: the yellow Vasuki, the white nāga Padma, the red nāga Śaṅkhapāla, the black nāga Takṣaka, the yellow nāga Karkoṭaka, the dark-blue nāga Mahāpadma, the white nāga Ananta, and the variegated nāga Kulika. These eight also wear jeweled crowns, have human faces, and are adorned with all ornaments; their heads are decorated with hoods. Together with the asuras and the sentient beings of the hells, they are positioned upon the pericarp. Furthermore, upon that, one should visualize the remaining white nāgas wearing jeweled crowns, having human faces, and possessing hoods. Having thus stabilized them, one should view them as the form of the Vajra Speech through the complete transformation of the syllable ĀḤ, and they should all be integrated into the form of Śrī Heruka.
Alternatively, for the purpose of all activities, the hands, faces, and body colors are taught; for activities such as pacification and so forth, one should perform them according to the specific form of the self.
Having reflected in that way, one should offer the water for the face and so forth to those who have attained the form of the glorious Heruka, the Vajra Body, Speech, and Mind. In that regard, one should sprinkle water for purification on the head with a bundle of kuśa grass; offer water for the feet at the feet with the mudrā; and, covering the conch held in the left hand with the right hand, offer the water for sipping into the mouth. With the mudrā, one offers the water for the face to the head three times.
Inserting "arghaṃ" and so forth between "oṃ pravārasatkāra" and "pratīccha svāhā," one offers all of these. Then, with the mantra: "idaṃ baliṃ bhuñja jighra phulla dūpya māṃsa piṅga ambha kāja sajja khānti khūṇi pheḍa gāda," one offers the torma. The first half refers to the food to be eaten, and the latter half refers to the activities to be performed.
Following that, the mantrin, holding the vajra and bell, first brandishes the vajra in the manner of the lotus-circling gesture (padakora) and so forth, and rings the bell at the eight points. Then, according to the oral instructions, one should present the torma that has been transformed into nectar. Reciting "oṃ akāro mukhaṃ sarvadharmāṇām ādyanutpannatvāt āḥ hūṃ phaṭ svāhā," one completely satisfies them with this. During the intervals between sessions, one should also sing melodious songs and, having offered praise with the root mantra, recite the hundred-syllable mantra.
In that regard, the song is as follows:
"Kaulīreṭṭhi abolā, mammuṇire kakkolā, ghaṇakṛpita ho vajji, kāruṇye ki a i naro lā. Tahiṃ bala khājjai, gāḍhe ma anā pijjai, hale kāliñjara pāṇi a i, dundura vajji a i."
ca u sa ma kāsthāūri siṃhala kāmpūra lā i ā i | māla indhana śāliṃja ta hiṃ bharukhā i ā i | phreṃ khaṇa kheṭa karaṇṭe suddha asuddha namuni ā i | niraṃsu aṅge caḍāvi ā i | ta hiṃ ja sarābapāṇi ā i | māla aja kunduru baṭṭa i | driṇḍima ta hiṃ napājjā ā ī |
In that regard, the root mantra is as follows: oṃ aṣṭānanāya and so forth. In that regard, the hundred-syllable mantra is as follows: oṃ śrī heruka samayam anupālaya | herukatvenopatiṣṭha dṛḍho me bhava | sutoṣyo me bhava | supoṣyo me bhava | anurakto me bhava | sarvasiddhiṃ me prayaccha | sarvakarmasu ca me cittaṃ śreyaḥ kuru hūṃ ha ha ha ha hoḥ bhagavān sarvatathāgata vajra mā me muñca heruko bhava mahāsamayasattva āḥ hūṃ phaṭ |
Following that, having performed the blessing of truth, one should pray for one's desired aims with compassion and request the deities to depart. In that regard, the blessing of truth is:
"The goddesses are valid, the samaya is valid,
And what they have spoken is also the supreme validity.
By this truth, may those goddesses
Become the cause for taking me under their care."
Regarding compassion for me:
"O Protector, who has conquered conceptual attachment,
You who are attached to the equality of existence and peace,
Who perceives the nature of all things as equal to space,
Whose heart is moistened and expanded by the water of most heavy compassion—
O goddesses, please show me your compassion! Please show me your compassion!"
Regarding the departure:
OṂ VAJRA MUḤ OṂ ĀḤ HŪṂ PHAṬ PHAṬ PHAṬ. Among these, the syllable OṂ is the aspiration; the syllable ĀḤ is the pleasing; the syllable HŪṂ is the satisfying; and the three PHAṬ syllables are for the purpose of withdrawal. If yogins offer this bali to the monks, and thereby make offerings to all bhūtas, then they will become stainless and blissful; the world will be prosperous and the gods will rejoice. For the sake of power, wrathful activities, the destruction of enemy hosts, expulsion, killing, summoning, pacifying, increasing, and bliss, one should always give bali to the assembly of bhūtas. This is the absorption known as the "Supreme King of Actions."
Then, the practitioner should visualize the four lotuses—having sixty-four, eight, sixteen, and thirty-two petals—respectively at the navel, heart, throat, and forehead, which are the centers of the mantras. One should then contemplate the seed syllable at the navel. As the fierce caṇḍālī blazes like the tip of a lamp, it burns the five tathāgatas and Locanā and the others residing in the dharmacakra. From the burning of the āli and kāli as they emerge and are inhaled, and the burning of the haṃ syllable—which is the nature of purity—in the saṃbhogacakra and the mahāsukhacakra, [the following occurs].
Then, having taken up the bodhicitta that serves as the cause of great bliss and having unified it with the Blessed One into a single flavor, one should again take hold of the moon, the sun, and the skull-cup, and cause them to enter the seed-syllable at the heart. That blazing seed-syllable, together with the nāda, becomes the nature of the five tathāgatas, as the Blessed One has said:
"The drop becomes Vajrasattva;
The crescent moon is held to be Vairocana;
The line is the Lord of Jewels (Ratnasambhava);
By the vowel i, it is Amitābha;
And by the letter u, Amoghasiddhi.
Knowing this, one is the nature of the five Victorious Ones."
Again, the nāda is emitted like the tip of a lamp flame. The letter u, which is of the nature of envy, dissolves into the letter ha, which is of the nature of passion. Following that, the letter ha, which is of the nature of avarice, dissolves into the line. Then the line, which is of the nature of delusion, dissolves into the crescent moon. The crescent moon, which is of the nature of hatred, dissolves into the drop. The drop is then absorbed into the nāda, and the nāda should be meditated upon at the tip of a subtle point. When the mind becomes stable through this, one should effortlessly emanate the array of tathāgatas, the network of yoginīs, and the maṇḍala wheel, pervading the infinite world-realms. Regarding this very point, the venerable Jālandharipa said:
"Having arisen from this, one should also visualize a variegated lotus in the center of the dharmadhātu."
On its eight petals are the lords of the eight [deities]; one should visualize their seed-syllables at their hearts. From the seed-syllable, one should meditate on the tip of the nāda at the end, and for the purpose of stabilizing the mind, one should visualize it at the end of the subtle tip. Through that, the mind will become stable; of this, one should have no doubt. By the mere stabilization of the mind, one should emanate the array of the Tathāgatas and the net of Yoginīs, pervading the infinite world-realms. From what [does this emanate]? It emanates from one's own cihna (symbol); it is the inconceivable Protector, the nature of the maṇḍala. The word "dharma" indicates two meanings, which should be understood from the view of the pith instructions. One should also visualize the cihna as being about the size of a thick mustard seed; this is explained as the absorption (samādhi) called "subtle yoga." Arising from this very [state], if the yogin, through the yoga of the two-armed Hevajra, dons the two armors, he should remain [in that state]. In that regard, Akṣobhya in the form of a wheel is HŪṂ at the head. Amitābha in the form of a divine earring is HRĪḤ at the two ears. Ratneśa in the form of a necklace is TRĀṂ at the throat. Vairocana in the form of bracelets is OṂ at the two hands. Amoghasiddhi in the form of a belt is KHAṂ at the waist. Vajrasattva in the form of ashes is HAṂ at all the limbs; thus one should visualize the armor.
In the eyes is Mohavajrī, the syllable AṂ. In the ears is Dveṣavajrī, the syllable ĀṂ. In the nose, Mātsaryavajrī is explained as IṂ. In the mouth is Rāgavajrī, the syllable UṂ. In the mind is Nairātmyayoginī, the syllable AṂ. This is the second arrangement, which states: "The Great Beings (mahāsattva) shall perform the purification of the sense faculties through the armors."
By means of this accomplishment derived from the Tathāgatas and the Vajrayoginīs, the yogi dons the armor upon the body and should abide like a lion within the celestial mansion of the three worlds through the yoga of the two-armed Hevajra. Accordingly, the venerable Nāgārjuna said:
"This is not the three realms; this is not a house, nor are these beings. I am not a man; I am the Lord of the Wheel. The objects are not the elements, nor are the faculties the earth and so forth. I am not form and so on, nor even the dharmatā; therefore, these are the maṇḍala deities. Since all these various things are subsumed within the maṇḍala wheel, O mind, why do you become deluded?" Thus he abides.
Following that, whatever food, snacks, drinks, or other substances are obtained, the yogi should purify them as before, consecrate them with the three syllables, and consume them according to the ritual of tasting the nectar (amṛta). This is the "eating."
Following the Root Tantra, the stationary and moving [deities] are to be described. Thus:
"One should completely abandon greed, delusion, fear, anger, and even the acts of modesty."
Having abandoned sleep, one should practice without doubt. Having given this very body as a gift, one should thereafter undertake all the conduct. By analyzing who is fortunate and who is not, there is neither giving nor a recipient. One should eat whatever food and drink is obtained. Because of the conceptualization of the desirable and the undesirable, one should not engage in the aspect of grasping. The five families should be joined in union and examined as a single family. One should not generate distinctions according to the multiplicity of families. Meditation is said to be virtuous in a solitary tree, a charnel ground, or likewise at night in the house of a mātṛ; or in a place devoid of people, or at the edge of a wilderness. If one wishes to engage in the conduct, it is when a slight degree of "heat" has been attained. If there is a desire for accomplishment, one should practice the conduct by means of this. Thus it is explained in detail. "Conduct" (caryā) refers to the practice and the thorough engagement. The term "abiding" is a synonym for "thorough engagement." Regarding the dependence on having attained a slight degree of heat, it is also said: "All yogis should practice intensely at night in their own place, until a slight degree is attained." From what is this known? From the statement: "One should not generate distinctions as they are." Once attained, whether one acts or does not act is one's own autonomy; this is the conduct. Then, wishing to sleep during another session, one should face the yoga of glorious Heruka and sleep like a lion; this is "sleeping."
At the time of rising, when one has arisen through the exhortation of the songs of Pukkasī and the others, one should perform everything from the wheel of offerings as previously explained up to the conclusion of the conduct during the three sessions. As long as the form of the maṇḍala circle is made manifest, the beginner yogi travels to and returns from the buddha-fields of the eight lords. As the Blessed One also said:
"As long as one is engaged in meditation,
So long is one a beginner.
Through the application of the beginner’s practice,
The eighth bhūmi will be attained."
This concludes the rising. By these [points], the thirty-two sūtras of the sādhana are explained. In that regard, what are the sūtras? They are as follows: the wheel of offerings; the four brahmā abodes; the supreme; the coemergent; one’s own chosen deity; the protection wheel; the resolve upon emptiness; the charnel grounds; the multi-storied palace; the causal maṇḍala; the melting and falling; the arising; the arrangement; the nature of hatred; the radiation; the wisdom circle; the empowerment; the sealing; the tasting of nectar; the benefit of beings; the six branches; the clear light; the arising; the mantra recitation; the suchness of the torma; the subtle yoga; the second arrangement; the abiding; the eating; the conduct; the sleeping; and the rising once again.
Next, the completion stage shall be written.
The term dharma indicates two meanings, which should be understood according to the oral instructions (upadeśa). This is the meaning of what was said. The oral instruction is as follows: for the purpose of stabilizing the mind through the yoga of the generation stage (utpattikrama), one should visualize a sign the size of a coarse mustard seed in the vajra-aperture and then contemplate the Lord of the Maṇḍala. By this very sequence, the practitioner of the completion stage (niṣpannakrama)—without depending on the moon, sun, attainment, seed-syllables, and so forth—perfects the form of their chosen deity in an instantaneous manner. Then, above the dharma, one should visualize a mustard seed at the tip of the nose. "Mustard seed" refers to the conceptualization of the vital winds (prāṇāyāma); furthermore, by the sequence of their movement day and night, they become twenty-one thousand six hundred. By that very sequence of the ultimate limit of meditating on that, one stops the vital winds; through the stages of retention and so forth, one stops the eighty innate natures along with their characteristics by means of a non-affirming negation (prasajyapratiṣedha). Then, the emanation and withdrawal of the body of Vajradhara occurs; this is the nature of both non-affirming and affirming negation (paryudāsa). By that and this, the mastery of the eight stages (bhūmi) is thoroughly established. As the venerable Jālandharipa said: "One should contemplate the upward movement from the dharma; just as one desires, one should contemplate inhaling from the nose without an object of apprehension (anālambana). Likewise, when exhaling, it is without an object of apprehension below for as long as it lasts."
The realization of the sound as it is desired is the instruction that is extremely hidden; this is the vajra recitation. By this, it is taught that based on the realization of the body, speech, and mind as being false through the stages of generation and completion, one enters the bodhicitta that is the inseparability of emptiness and compassion. Through that, the self-consecration should also be understood. As it is said in the Hevajra: Vajragarbha asked, "By what means is the bodhicitta to be generated?" The Blessed One replied, "By the means of the maṇḍala circle and so forth, and also by the stage of self-consecration." This refers to the vajra recitation, the second stage.
Now, the stage of self-consecration is to be understood. In that regard, having understood the means such as the maṇḍala circle, the false body, speech, and mind are what is expressed by the term "self." Their consecration is the indivisibility of the body and so forth, which arise in a manner that is not mutually distinct. That which is adorned with the thirty-two major marks and eighty minor signs, the body that is the house of non-apprehending bliss, characterized by special joy, the illusory-like wisdom, the wisdom of coemergent joy—that is called self-consecration, the sambhogakāya.
If one asks how the body and so forth are indivisible in that, it is said in the fourth chapter of the Two-Part Tantra:
If the body were abandoned,
Otherwise, the mind would not be beautiful.
If the mind were abandoned,
Otherwise, the body would not be seen to abide.
It is also stated in the Śrī-guhyasamāja: "Generate the mind through the form of the body, and the body and speech through the expression of the form of the mind."
The venerable Āryadeva also stated in the Mārgagarbha:
"That which arises by its own nature
Is here the self-consecration (svādhiṣṭhāna).
Liberated from the certainty of non-duality,
It is expressed by the word 'self' (ātman)."
The venerable Jālandharipa also, having extracted it from the Kulapaṭala, stated: "The great wisdom (jñāna) abides in the body; it has abandoned all conceptualization. Pervading all things, though it abides in the body, it is not born of the body."
In the eighth chapter, the Blessed One stated:
"This self-awareness is wisdom;
It is the domain beyond the path of speech.
Because it is the stage of consecration,
The nature of that omniscient wisdom is the self-consecration itself."
The Blessed One taught this self-consecration under various other names in dependence upon various contexts. In the tenth chapter:
"The nature of that very consciousness,
The primordial person (puruṣa), the ancient lord (īśvara),
The self, the life-force (prāṇa), the sentient being (sattva),
Time, and the individual (pudgala)—
This nature of all things
Abides perfectly as an illusory form."
It is also stated in the Ārya-laṅkāvatāra:
"The person, the continuum, the aggregates,
Conditions, and likewise atoms..."
I declare that the primary agents, such as Īśvara, are mind-only. Here it is said: "Great wisdom abides in the body." In this context, "body" refers to the emanation. That which abides in the body is the wisdom characterized by self-consecration; it comes to abide in the body. Because all objects of apprehension are thoroughly realized, its aspect of truth is as follows. From not fully understanding that, the aggregates are taken up in birth. Why is that? Because the aggregates of former and prior habitual tendencies cease, and from innate joy, the habitual tendencies are grasped. The wisdom characterized by the special joy that is the antidote to the intermediate state arises. Then, having seen the perfect union of the lotus and the vajra of insight and method, birth occurs from the appropriation of desire; this is the supreme joy of a nature devoid of a grasper. Then, by means of that grasping, there is also the joy of emptiness. Then wind arises; then fire; then earth. Then, the five aggregates, the elements, and the objects arise in succession. Regarding this, it is taught in the Śrī Hevajra Tantra: Vajragarbha addressed and said, "O Blessed One, how does great wisdom, which is naturally pure, come to be the nature of the elements within that body?" The Blessed One replied: "From the union and contact of the bola and kaṅkāla, it is pure and primordially without intrinsic nature. Here, the Blessed One, the Vajra-holder, spoke of bestowing bliss upon the ḍākinīs."
The self, whose nature is free from wrinkles, abides pervasively within the body of all. "O Blessed One, for what reason are the great elements the aggregates?" The Blessed One replied:
"Through the contact of the bola and kakkola joined,
By the quality of solidity, earth is produced from that.
From the watery aspect of the bodhicitta,
The water element also arises.
From the act of generation, heat is produced;
By its movement, it is renowned as wind.
Through bliss, the space element also [arises].
These five completely surround it."
Thus the Blessed One clearly taught: "From the nature of the five elements, the fivefold kamaru arises. The single state of great joy becomes five through its divisions.
Through the contact of the bola and kakkola joined, from the habitual tendency of solidity, solidity is the dharmatā of delusion; therefore, delusion is Vairocana. Because the bodhicitta is fluid, fluidity is held to be the water element. Since water is the very form of Akṣobhya, hatred is the leader Akṣobhya.
From the union of the two in motion, heat is always produced. Desire is Amitābha-Vajra; desire arises from heat. Whatever mind is in the kakkola, that has the nature of wind. Envy is Amoghasiddhi; Amoghasiddhi arises from wind. Bliss becomes the blood of desire. Joy is the characteristic of space; space becomes the Vajra of avarice. Avarice arises from space. The mind is a single great [entity]..."
They are symbolized by the five forms. From those very five families, many thousands are born. Therefore, these are of a single nature, the supreme benefit of great bliss. The five minds, such as desire and so forth, proceed through five divisions. Furthermore, the elements, aggregates, objects, and so forth are without intrinsic nature; they are by their very essence unborn from the beginning. As it is also said in the Hevajra: "The nature is unborn from the beginning; it is neither false nor true. In that same way, all things are like the moon in water—know this, O Yoginī, through your desire." For example, fire suddenly arises from the effort of a person’s hands, a fire-drill, and a fire-board. This fire does not abide in the fire-drill, nor in the fire-board, nor in the person’s hands. If one searches everywhere, it is not found in any one of them. Thus, that fire is neither true nor false. In the same way, O Yoginī, keep all phenomena in mind. Therefore, when they are purified, that very reality is correctly explained: "It has the nature of pure primordial wisdom." This is because it is so stated in the Chapter on Empowerment. Furthermore, it is said in this very [text]: "First is the form of the approaching joy; likewise, the approaching supreme joy; and the joy of separation is also an approach. In these three, there is no coemergent [joy]." Regarding this, the explanation according to the pith instructions is that because it is without characteristics, it is false, and thus the primordial wisdom of the approach arises.
Regarding the first, it is taught by specifically taking that [joy] as the focus. That wisdom of supreme joy (paramānanda) is to be understood as the meaning of grasping by focusing on the entities of the apprehended and the apprehender. The joy of the absence of joy (viramānanda) is also taught by this and that, because it is the very opposite of the mind, mental factors, and ignorance. This bodhicitta is the yogi’s wisdom of self-awareness (svasaṃvedana-jñāna). If that belongs only to a yogi endowed with wisdom, one might ask: how can ordinary beings (pṛthagjana) know it, or where is it to be realized? It is said: by directly perceiving the aspect of joy through entering into union after serving the guru, it should be known in other ways as well, such as in the objects of form and so forth. As it is said in the Hevajra:
"The syllable E, which is of excellent form,
Is adorned in the center by the syllable Vaṃ.
It is the abode of all bliss,
The jewel casket of the Buddhas.
From the division of the moments,
Joy arises therein.
Knowing the bliss in the moments,
It is perfectly established in the syllables E and Vaṃ.
The variegated (vicitra), the ripened (vipāka),
The consummated (vimarda), and likewise the characteristic-free (vilakṣaṇa):
By relying on these four moments,
The yogi will thus come to know it.
Embracing, kissing, and so forth—
The variegated is explained as being variegated in aspect.
The ripened is the reverse of that;
The tasting of the wisdom of bliss—
'I have tasted bliss'—
This is clearly taught as the consummated.
The characteristic-free is other than the three;
It is completely free from passion and the absence of passion."*
Note: The Tibetan text provided here is a technical commentary on the four joys (caturānanda) and the four moments (catuḥkṣaṇa) as they relate to the realization of bodhicitta and the wisdom of self-awareness, citing the Hevajra Tantra as authority.
The first joy is the manifold; the supreme joy is in the ripening; the joy of separation is in the destruction; and the coemergent joy is in the signless. The master, the secret, the insight, and the fourth are likewise. By the number of the four empowerments, one should know the sequence of joy and so forth. The master is the purity of laughter; the secret is likewise the gazing. Insight is the holding of hands; the suchness is the twofold embrace. For the sake of the accomplishments of sentient beings, the empowerments are explained as being of four types. By means of this, which is called "sprinkling and washing," it is designated as an "empowerment."
Now, the characteristics of joy and so forth shall be explained: the first is the desire for touch; the second is the desire for bliss; the third is for the sake of the destruction of desire; and the fourth is also not to be meditated upon. Regarding this very point: "Through joy there is a slight bliss; supreme joy is greater than that; the joy of separation becomes free from attachment; the remainder is the coemergent joy." Thus, the venerable Āryadeva said: "Ema! Bliss! Ema! Bliss! In whatever way one consumes it, the mind is supremely desirous; it is merely the joy of separation." By this, it has been thus spoken.
The definition of the discordant factor of ignorance is the very bliss that closely apprehends the joy of "freedom from joy" (viramānanda), which slightly follows the shadow of that [bliss]. By means of that illustrative bliss, one should understand from the mouth of the Vajra Guru the Sambhogakāya wisdom that manifests suchness, bearing the thirty-two major marks and adorned with the eighty minor signs, just as the forms of a drawing are closely apprehended within a mirror.
Then the Blessed One said:
"The Teacher has the thirty-two marks,
The Pervasive Lord possesses the eighty minor signs."
Accordingly, the venerable Nāgārjuna stated:
"Just as a reflection is clearly seen
In a stainless mirror,
The Vajrasattva who is utterly liberated
From existence and non-existence,
Should be relied upon through an excellent Guru;
This is described as the self-consecration (svādhiṣṭhāna)."
The venerable Āryadeva also spoke thus, and the venerable Jālandharipa wrote in his Indian commentary, the Vajrapradīpa:
"Just as in a very clear mirror
A form appears with all its limbs,
So too the body of Vajradhara,
Constantly enriched by the thirty-two marks
And the eighty minor signs."
This is the third stage, the self-consecration. Now, the stage of purification will be explained. Furthermore, through the sequence of empowerments such as the garland and the water, [the Guru] should cause it to fall into the mouth of the disciple with the thumb and ring finger.
By this, having bestowed the secret and other empowerments, one realizes the aspect of joy through the blessing of the third, the special joy; and the fourth is likewise. By the statement, "Its purity is through the engagement of non-affirming negation," the purity of suchness is twofold: the purity of the deities of the aggregates and so forth, both form and formless; and the other is the purity of the coemergent form, which is the nature of self-awareness, the antidote to the three joys of the apprehended and so forth. It is the purity of that which has attained the characteristic of self-consecration; suchness is the nature of coemergent joy. Regarding this, the Blessed One said:
"All things renowned as entities
Are described as the purity of suchness.
Subsequently, through the distinction of each,
They are described by the deities."
He further said:
"The five aggregates and the six faculties,
The six sense bases and the five great elements—
Their characteristics are pure by nature.
Ignorance and the afflictive obscurations are to be purified.
Self-awareness is the nature of purity;
One is not liberated by any other purity.
Because the objects are the very nature of purity,
Supreme bliss is self-awareness."
This means that by relying on the generation stage, the goddesses such as Vajrī and the others are taught to be the purity of the aggregate of form and so forth.
The purity of the three joys, which have attained the characteristic of self-consecration, is the meaning of "entering into that suchness which is the nature of self-awareness." By this, all nirvāṇa is taught to be empty. The Chapter on Suchness also states: "The glorious one has gone to suchness," and so forth. Furthermore: "By nature, there is no form and no seeing; no sound and no hearer; no smell and no smeller; no taste and no taster; no mind and no mental factors." The Chapter on Empowerment also states: "There is no meditation on supreme joy, nor is there a meditator. There is no body, no object of apprehension, and no subject. There is no flesh or blood, and no excrement or urine. There is no vomiting, anger, or delusion; no ritual purity or sacred thread. There is no attachment, no aversion, no delusion, and no envy. There is no stinginess, no pride, and no object to be seen. There is no meditation and no meditator, no friend and no enemy. It is the manifold innate state, free from frowning."
If one asks how this is to be understood, it is stated in this very text: "The innate is not expressed by another; it is not found anywhere else. It is to be known from the guru’s lineage and from one’s own merit." If so, in what way is one to have conviction in the innate? It shall be explained: because it follows the shadow of the innate that has entered into equipoise, the innate is to be known through the guru’s oral instructions.
The Blessed One said: "In that regard, reality itself shall be shown: 'The supreme end, the joy-free, the first, and that which has the supreme end.' That whose first is the joy-free is the 'joy-free first,' which is the coemergent (sahaja). 'End-maker' means that which has the end. 'Supreme' is the ultimate limit; it is of such a nature. That which is both the joy-free first and has the supreme end is the 'joy-free first with the supreme end.' Hidden throughout all tantras, the end of the end is most clear."
Having performed the vajra offering, the goddess asked him: "O Lord, what is the nature of that deity's moment? Great Chief, please explain. Therein, there is no beginning, middle, or end; no existence and no nirvāṇa; no self and no other. Regarding this, the Blessed One also said: 'I shall explain the disciple's activity for requesting the empowerment. Having seen the guru endowed with the mudrā, the practitioner of vows should offer praise and offerings: 'O Blessed One, Great Peace! Solely devoted to vajra yoga, practitioner inseparable from the mudrā, arisen from vajra yoga—just as you are a great being, so please act for me as well. Protect me, who am sinking without refuge in the mire of saṃsāra. With delicious food and drink, great supreme madyana, incense, divine offerings, garlands, bells, victory banners, and ointments—the noble disciple offers these offerings to the Vajra Holder.'"
Without interruption in the offerings, the Teacher taught: "By this, one should realize coemergent joy. For, without meditating with the mind, one should meditate upon all beings. When all phenomena are fully known, meditation itself is not meditation. This and this is the suchness of both the stable and the moving. That is to say: 'All, all is empty.' Thus the Blessed One said: 'Whatever entities are stable or moving, such as grass, shrubs, and creepers, from the nature of the entity of the self, one should definitely meditate on the supreme suchness. They are one and there is no other; it is the self-awareness of great bliss. One truly attains supreme joy. In the moment when variety is abandoned, the Teacher said, 'O Great Being, grasp great bliss!'"
Furthermore, the venerable Āryadeva said: "In the subtle stages of joy and so forth, based upon an object, in the moment of exhaustion, at the time of the fourth, oh, what is this so-called 'object'? That bliss which is without wrinkles is merely to be measured by the aspect of experience. That too is fear; in that, there is only the stretching out, without an object. Oh, the great bliss that fills the three realms is the graceful one; it is the moment in which self and other are without distinction." By this, this was expressed: from the example of the joy of the third, the joy of separation.
Having realized that the bliss of self-consecration (svādhiṣṭhāna) arises, one should realize that very [bliss] as the coemergent (sahaja) through the aspect of suchness (tathatā) from its purification. This is the meaning of the statement: "The fourth is also like that."
When there is meditative equipoise (samāpatti), the wisdom (jñāna) that is first taught is likewise realized here as the coemergent; therefore, that becomes the wisdom of the fourth [empowerment]. Consequently, one should gain conviction in whatever bliss and whatever wisdom arise from the example of the coemergent bodhicitta. Because it follows the shadow of the coemergent, it is not explained as the ultimate reality (tattva), but rather as the great elements. For the Blessed One also said: "Because the great bliss of embracing is [merely] that, it is not the reality of bliss itself."
This is the very question of the disciple: "If the bodhicitta, which is the treasury of all accomplishments (siddhi), should fall, the aggregates and consciousness will faint; how then can there be the irreproachable accomplishment?"
Regarding the passage: "From the contact of the perfect union of the vajra and the expanse of space, whatever great, marvelous bliss arises, that is the creator of supreme joy," the phrase "how then can there be the irreproachable accomplishment" refers to the accomplishment that is the nature of Mahāmudrā, arising from the coemergent joy (sahajānanda) explained as supreme joy. Because all apprehensions are pacified, it is "irreproachable"; therefore, it is the realization of the coemergent.
If the aggregates and so forth are absent, what wisdom could be experienced? Therefore, the self-consecration is rendered impure. When the meditation on that reaches its ultimate limit—that is, as long as the aggregates and so forth have not ceased to exist—one is unable to manifest the accomplishment of Mahāmudrā. The Blessed One also said: "Supreme bliss is without aggregates." This very state is also described by the Yoginīs as "death." The Blessed One also said: "Just as bliss is obtained from a father, that bliss is excellent for oneself. That bliss by which one dies is described as concentration. The conceptualization called 'death'..." and so forth, as explained extensively in the Prajñāpāramitā and other texts. What is the use of speaking at length? From the Tattva of the Vajrayāna: "That which is said to exist as a substantial entity is the suchness [tathatā] based on its nature. The imputed entity does not exist; the dependent nature does exist." By the word "and so forth," the dependent nature is included. Because it depends on other causes, it is the dependent nature and is established. The dependent nature is the characteristic of the self-consecration of beings. The non-existence of those [imputed] entities is explained as the coemergent form of the thoroughly established nature, and is also taught as nirvāṇa. To be empty of everything in every way is the position of the non-Buddhists.
"That very [wisdom] is the perfection of wisdom, the mother who gives birth to the Tathāgatas." This is the purity, the fourth stage. Now, the stage of arising from purity will be thoroughly explained. Regarding that, it is asked: since arising is the absence of the nature of the three joys characterized by self-consecration, to whom would that which is as it is belong? To this it is said: the absence of the nature of self-consecration is not something produced; rather, as long as one does not directly realize cessation through the meditation on the innate joy together with the illusion-like consciousness along with its habitual tendencies, one does not arise—that is, one is not produced. Regarding this, it is also said: "Thereafter, that very reality is correctly explained, having the nature of pure primordial wisdom." "Thereafter" means immediately following self-consecration, that which is born from self-awareness is the accomplishment. As it is said: "Accomplishment arises from self-awareness; because it is self-aware, it is to be meditated upon." Furthermore, it is said: "From the mudrā, the cause, and the separation from union, the yogi’s compassion becomes the method. The inseparability of emptiness and compassion is expressed as bodhicitta." The Blessed One has taught that this very [union] is the path and that union is the result. As it is said: "That very self-aware primordial wisdom becomes [the state] where the awareness of self and other is abandoned. Equal to space, free from dust, emptiness, the supreme nature of both existence and non-existence."
Method and insight are perfectly blended; attachment and detachment are thoroughly integrated. That itself is the life-force of all living beings; that itself is not unchanging. That itself is the agent of all actions; it abides within every body. Thus it is said. In this very context, it is stated: "The glorious Tathāgata goes and likewise returns again. By this, through the reasoning of insight, he is designated as the Tathāgata." To that, Vajragarbha asked: "By what method is the bodhicitta to be generated?" The Blessed One replied: "By the method of the maṇḍala-cakra and so forth, and also by the stage of self-consecration, the bodhicitta, which has the nature of the conventional and the ultimate, is thoroughly generated. The conventional is like a kunda flower; the ultimate has the nature of bliss. Because it protects bliss within the female kakkola in the nature of the syllables E and Vaṃ, it is called 'Sukhāvatī' (the Blissful). This is the abode of the Buddhas, Bodhisattvas, and Vajradharas. This itself is called saṃsāra; this itself is nirvāṇa. By abandoning saṃsāra, nirvāṇa will not be realized elsewhere. Saṃsāra consists of form, sound, and so forth; saṃsāra consists of feeling and so forth; saṃsāra consists of the sense faculties themselves; saṃsāra consists of hatred and so forth. These phenomena are nirvāṇa. Due to delusion, they have the form of saṃsāra; through the purity of saṃsāra when free from delusion, saṃsāra becomes nirvāṇa."
Through this, the Supreme Victors, having fully realized the non-abiding nirvāṇa of these phenomena, have spoken of their own births. If others were to come to fully know the nature through the stages of the lineage of gurus, then for those ordinary beings, it would not be merely their own individual selves. The Blessed One also said:
"The birth of all sentient beings without exception,
Which is to be described,
Because it is an emanation for the sake of the Elders,
Is therefore the nirmāṇakāya itself."
And so forth, in detail:
"The class of the mother is explained as the womb;
The place of birth is said to be the abdomen.
The birthplace becomes free from desire;
The placenta of the womb is the religious robe.
Likewise, the mother is the preceptor;
Placing the palms together at the head is the prostration.
The activity of walking is the place of training.
Likewise, the recitation of mantra is A and Haṃ.
The letter A is in the wheel of the birthplace;
The letter Haṃ is also in the wheel of great bliss.
Naked, with hair and beard shaved,
And with the recitation of mantra, one is born as a monk.
By these collections, sentient beings
Undoubtedly become Buddhas themselves.
The ten months are also the bhūmis;
Sentient beings are the lords of the ten bhūmis.
This very thing is great primordial wisdom,
Abiding throughout the entire body.
In the manner of duality and non-duality,
The Lord is the nature of both existence and non-existence.
Pervading and abiding in the stable and the moving,
It appears as having an illusory form.
Through the methods of the maṇḍala, the wheel, and so forth,
It will be definitively accomplished at all times."
Great wisdom abides in the body, having abandoned all conceptual constructions. Pervading all things, though it abides in the body, it is not born of the body. Therefore, immediately upon entering the suchness of self-consecration, one should understand the stage of generation; otherwise, it would result in nothing more than the mere exhaustion of saṃsāra. As long as one remains in saṃsāra, the result characterized by supreme great bliss—which possesses the means for correctly realizing the ultimate truth and qualities such as the ten powers and the fearlessnesses—will not be naturally attained. As it is said:
The yogi of the generation stage
Should meditate on elaborations with disciplined conduct.
Having made elaborations like a dream,
One should make elaborations themselves non-elaborate.
Just as an illusion or a dream,
And just as the intermediate state,
Through the maintenance of constant familiarization,
The maṇḍala appears in that very way.
The empowerment of Mahāmudrā
Is the great bliss as it is known.
From the experience of this very [bliss],
The maṇḍala does not arise from anything else.
Furthermore:
The aggregates themselves are the stainless maṇḍala;
All are definitively realized as many goddesses.
He is also the hero Heruka,
The non-leaking body, the taste of suchness.
In the Hevajra Tantra it is also said:
Bliss is black, bliss is yellow,
Bliss is red, bliss is white,
Bliss is blue, bliss is green,
Bliss is black, the moving and the unmoving.
Bliss is insight, bliss is method; likewise, bliss is born from the kunda [vagina]. Bliss is both existence and non-existence; Vajrasattva is described as bliss.
Vajragarbha asked: "This yoga of the completion stage—its bliss is asserted to be great bliss. If there is no meditation on completion, what purpose is served by the generation stage?"
The Blessed One replied: "Ema! Great Bodhicitta, listen well through the power of faith. How can there be bliss from a body that is non-existent? It is impossible to speak of bliss [in that way]. By way of the pervaded and the pervader, the world is pervaded by bliss. Just as the fragrance residing in a flower is not perceived when the flower is absent, likewise, without form and so forth, bliss itself cannot be apprehended. I am existence and I am non-existence; I am the Buddha because I realize existence. Whoever is afflicted by laziness, and whoever through delusion does not know me—the Bhaga of the venerable goddess, in the form of the letter E, the casket of the Buddha-jewels, always moves within Sukhāvatī. I am the teacher and I am the Dharma; I am the listener endowed with my own assembly. I am the teacher of the beings to be accomplished; I am the world and I am the worldly. I am the nature of coemergent joy, the first of the joys that ends with the supreme. Like a lamp in the darkness, so too should the son have conviction. I am the teacher with the thirty-two marks; in the Bhaga of the consort, within Sukhāvatī, I abide in the form of the name 'semen.' By these two stages that have been taught..."
In the mantra tantras and the yoga [tantras], whoever does not know Heruka,
That person’s exertion is in vain. Without that, there is no bliss;
Without bliss, that [liberation] does not occur. Because of a lack of power, it is dependent;
Bliss arises from the yoga of the deity. Because it arises from the body,
It is called "deity." Therefore, it is not a substantial Buddha,
Nor does it become a non-substantiality. Having faces and hands is the aspect of form;
Through supreme bliss, it is formless. Therefore, all beings are coemergent;
The nature is said to be coemergent. By means of the purified mind,
The nature itself is nirvāṇa. From the faces, hands, colors, and shapes,
The form of the deity’s aspect abides merely by birth. However, due to ordinary habitual tendencies,
Because of that, one is not liberated by lacking the saṃbhogakāya.
That is not to be desired anywhere. In all cases, the coemergent explained from emptiness
Is also not liberation through a substantial entity. Therefore, their liberation
Is definitely not the bodhicitta of the ultimate form inseparable from emptiness and compassion.
Thus, the venerable Nāgārjuna said:
"Through the entity itself one is liberated; it does not occur through non-entity.
Liberation is the nature of the entity; by thoroughly knowing entity and non-entity,
The Blessed One also spoke in the tantra:
Vajragarbha, great compassion..."
Through the very nature of things one is liberated;
By the bondage of things one is bound.
Through the thorough knowledge of that, one is liberated;
Through the thorough knowledge of the absence of things,
The wise one meditates upon things.
Through the thorough knowledge of the absence of things,
One meditates upon Śrī Heruka in that way.
Furthermore, it is said:
The syllable ŚRĪ is non-dual wisdom;
It is the emptiness of causes and so forth.
The syllable RU is free from arrangement;
KA is that which does not abide anywhere.
Having known it thus, the yogi
Whoever meditates in meditative equipoise—
Even a person of meager merit
Will accomplish it without doubt.
This meditative equipoise belongs to the intermediate yogi.
Those who engage in the conduct of the great
Should not avoid whatever food and drink are found,
Nor should they avoid the permissible or the impermissible;
They should not perform ritual bathing or purification,
Nor should they abandon the ways of the world.
The wise one does not merely recite mantras,
Nor does he focus on the objects of concentration.
He should not abandon sleep,
Nor should he restrain his sense faculties.
He should eat all things,
And engage equally with all families.
With a mind free from suspicion,
He should delight in all women.
He should not take pleasure in friends,
Nor should he feel hatred for the wicked.
He should not prostrate to these deities
Made of stone, wood, or clay.
Thus it is explained in detail. Furthermore:
Without mantra recitation, without asceticism, and without fire offerings,
Without the maṇḍala deities, there is no maṇḍala at all.
That is the mantra recitation, that is the asceticism, and that is the fire offering;
That is the maṇḍala deities, and that is the maṇḍala itself.
In brief, it is the form that is gathered within the mind.
As it is also said:
"Just as a hero, free from conceptual thought,
Having destroyed the worldly abodes,
Should engage in all activities,
At that time, he beholds the Buddha."
The five stages of the Unexcelled Yoga, as taught by the glorious Heruka in the King of Tantras, were arranged by the glorious Jālandharipāda and according to the secret intent of the Guru. Whatever supreme merit has been gained by composing this authentic source text for those of good fortune who have attained it, may the entire multitude of sentient beings without exception certainly attain the five stages of the Unexcelled Yoga.
The Sādhanopāyikā-prasannā-nāma, the Sādhana of Śrī Hevajra, composed by the master of the great maṇḍala, the glorious Rāhuguptapāda, is hereby complete.
This was commissioned and sponsored by the great Dharma King, Drakpa Jungne Gyaltsen Palzangpo, who, relying on the glory of immeasurable merit, rules over the kingdom of the northern region of the continent marked by Jambū, and who never tires of the burden of serving the precious Teaching and performing extraordinary deeds.
This was translated in the temple of the great palace of Sne-gdong-rtse, which is victorious in all directions, by the great Paṇḍita of Eastern India, Śrī Vanaratna, and the Tibetan translator 'Gos Gzhon-nu-dpal.