Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This text provides a detailed technical manual for the practice of self-empowerment within the Glorious Heruka tradition. It guides an advanced mantra practitioner—one who possesses stable bodhicitta and a long-term relationship with a guru—through a series of complex visualizations and meditative absorptions designed to collapse the distinction between the practitioner and the deity. The work moves from the preparation of the physical and mental environment to the visualization of subtle energetic drops (bindu) and channels, the invocation of Tathagatas, and the realization of the non-duality of method and insight. By integrating the sensory experience of bliss with the analytical discernment of emptiness, the practitioner is committed to a process of somatic and cognitive transformation. The ultimate goal is the attainment of the three kayas (dharmakāya, sambhogakāya, and nirmāṇakāya) by treating the body's subtle anatomy as a mandala and the mind's clarity as the essence of the Buddha.
Provenance
About this text
A manual of pith instructions concerning the stages of self-consecration of Glorious Heruka, the Śrīherukopadeśasvādhiṣṭhānakramanāma originates from the Indian author Śūnyatāsamādhivajra. The work entered the Tibetan tradition through the efforts of translators including Śūnyatāsamādhivajra, dpyal se tse bsod nams rgyal mtshan, and bod kyi lo tsa ba dge slong shes rab ye shes. It is preserved in the Tengyur, volume ཉ, where it comprises 26 pages and is situated within the Non-dual Tantra collection of the classical Tibetan period. The work enacts a rigorous meditative process for the advanced mantra practitioner who possesses stable bodhicitta and has attended the lotus feet of a sublime guru. It guides the practitioner through the visualization of nine spherical drops in the cardinal, intermediate, and central directions—such as the eastern drop representing the nature of Gaurī—to facilitate the analytical discernment of the suchness of the body and mind. A scholar or serious reader consults this text today to examine the technical requirements for the accomplishment of Mahāmudrā, specifically the integration of somatic visualizations and the cultivation of intelligence and compassion within a secluded environment to achieve a state equal to the center of space.
Sanskrit title
Śrīherukopadeśasvādhiṣṭhānakramanāma
Indian author
Śūnyatāsamādhivajra
Tibetan translators
bod kyi lo tsa ba dge slong shes rab ye shes, dpyal se tse bsod nams rgyal mtshan, Śūnyatāsamādhivajra
Cite thisAnuvāda, “Personal Instructions on Glorious Heruka called “The Stages of Self-Empowerment”” (Toh 1262), machine draft, 2026.https://naxiai.com/tibetan/works/toh1262
Summary & commentary
Significance
The work is significant for its integration of subtle body yoga with deity yoga, illustrating how the Anuttarayoga Tantra tradition utilizes physiological metaphors to achieve enlightenment. For the modern reader, it serves as a primary example of the 'self-empowerment' mechanism, where the practitioner internalizes the role of the empowerer to accelerate spiritual realization.
Structure
Passages
Section
Description
1-6
Preliminary Requirements and Initial Visualizations
Establishes the qualifications of the practitioner and the initial meditation on the nine drops and the invocation of Tathagatas.
7-13
Subtle Anatomy and Energetic Transformation
Details the correspondence between the prongs of the deity, the wisdoms of the Buddhas, and the transformation of the body's channels into divine nectar.
14-26
Deity Yoga and the Non-duality of Method and Insight
Instructions on visualizing oneself as Heruka, the union with the consort, and the recognition of bliss as the nature of the Buddhas.
27-38
Advanced Meditations on Clarity and the Three Kayas
Explores the realization of the dharmakāya through aspectless meditation and the role of merit in attaining the sambhogakāya and nirmāṇakāya.
39
Concluding Application
A final note on the definitive application of the practice as an offering of concentration.
Themes
Subtle Body Yoga (Bindu and Channels) (3, 4, 6, 10, 15, 16, 18, 19, 23)
Non-duality of Method and Insight (12, 13, 14, 25, 26)
The Three Kayas (Trikāya) (10, 16, 19, 24, 27, 28, 38)
In the language of India: Śrīherukopadeśanāmasvādhiṣṭhānakrama. In the language of Tibet: Dpal he ru ka’i man ngag rang byin gyis brlab pa’i rim pa zhes bya ba (The Stages of Self-Consecration: The Pith Instructions of Glorious Heruka). Homage to glorious Heruka!
Not a thing, yet not devoid of the essence of things; not one, yet not many—O Lord! All-pacified and equal to the center of space, the sublime ground of perfect excellence; unstained, unchanging, free from conceptual elaboration, the supreme individual self-awareness—O glorious Heruka, the nature of the unsurpassed Dharma, grant the bliss of peace!
Embraced by the coemergent wisdom, I prostrate to the coemergent Hevajra. I shall explain the pith instructions of glorious Heruka, the supreme essence of the coemergent nature. Arisen from the glorious land of Oḍḍiyāna, descended through the lineage of gurus, the very heart of the Great Yoga—listen to this supreme, most secret essence!
Furthermore, it is as difficult to find as the great udumbara flower; it produces the desired fruit like a wish-fulfilling tree; it bestows results through reliance like a lord of men; and it is the secret mantra itself. Knowing it to be as profound as the waves of the great ocean, as illuminating and satisfying as the moon, and as dispelling the mass of darkness and awakening the lotus of the heart as the sun, one should generate faith in this. Thus it is taught.
Here, a mantra practitioner who has received empowerment, who possesses intelligence, compassion, and firm devotion, whose bodhicitta is stable, and who has attained realization by attending for a very long time at the lotus feet of a sublime guru; who has accumulated the collections and, desiring the accomplishment of Mahāmudrā, dwells in a secluded place free from harm—such as a forest region adorned with excellent trees heavy with the burden of flowers, fruits, and leaves, and endowed with excellent, stainless water; or a mountain cave, a riverbank, the shore of an ocean, a charnel ground, the root of a tree, a divine abode, a temple, or any other pleasing location.
Having sat upon a seat and performed the protection of the place, oneself, and the yoga, one should smear the maṇḍala with water mixed with the five nectars and other substances that are present, scatter flowers, and recite: svabhāvaśuddhāḥ sarvadharmāḥ svabhāvaśuddho ’ham.
Then, through meditative equipoise, one should meditate upon or resolve that oneself is the glorious Heruka. In the maṇḍala of the navel, one should meditate on the nature of the supporting maṇḍala as the union of the maṇḍalas of the Lord of Stars and the Lord of Death, surrounded by a garland of light rays emanating from the nature of method and insight, in various forms and so forth, distinguished by the moment. In the center of that is the nature of the supported maṇḍala.
One should meditate on nine drops, clear and spherical like pearls, located in the cardinal and intermediate directions and the center. Among them, the nature of Gaurī, which is the analytical discernment of the suchness of the body, is the eastern drop. The nature of Caurī, which is the analytical discernment of the suchness of the mind, is the southern drop. The nature of Vetālī, which is the analytical discernment of the suchness of speech, is the western drop. The nature of Ghasmarī, which is the analytical discernment of the suchness of primordial wisdom, is the northern drop. The nature of Pukkasī, which is the nature of the perfect primordial wisdom of the suchness of the body, is the drop in the northeast. The nature of Śavarī, which is the nature of the perfect primordial wisdom of the suchness of the mind, is the drop in the southeast. The nature of Caṇḍālī, which is the nature of the perfect primordial wisdom of the suchness of speech, is the drop in the southwest. The nature of Ḍombī, which is the nature of the perfect primordial wisdom of the suchness of primordial wisdom, is the drop in the northwest. These eight drops should also be meditated upon as being of the nature of action. The ninth drop in the center, which is the essence of the fruit and the nature of perfect awakening, should be meditated upon as the nature of the glorious Heruka. Then, by sequentially stimulating the drops of the cardinal and intermediate directions, one should contemplate for a long time how the drops of the eight directions dissolve, just as an alchemist transforms the eight metals into gold.
Then, by the pattern of light rays emanating from that, one should invoke all the Tathāgatas residing in Great Bliss. Through that invocation, they melt and become nectar, whereby the Blessed One, in the form of a drop, is to be empowered. Furthermore, the upward movement of the passion of insight is the rain of saffron; that which is the mere sound of the indestructible is the sound of the drum, and it is also the song of Locanā and the others. Moreover, the satisfaction of the coemergent wisdom of empowerment, which radiates to all things in the ten directions, is the offering. Making that very [wisdom] the nature of manifoldness is the praise; it is the praise that clarifies the sublime qualities. The experience of the essence of self-awareness, having made that suchness its own nature, is the tasting of nectar. The repeated expression of that is the recitation of mantra. Having understood it thus, one should manifest the Blessed One—the essence of supreme nirvāṇa, the support for the assembly of joys—through the application of devotion and uninterrupted familiarization. By manifesting that, all afflictions are abandoned, all qualities such as the clairvoyances are manifested, and one proceeds to perfectly complete awakening. These are the first [sections] of the ritual for meditating on the maṇḍala of Heruka, the inner drop, according to the instructions of Heruka. Then, as before, one should enter the place of concentration.
Endowed with the excellence of the place, the self, and so forth, the mantra practitioner—who has performed the rituals for protecting the place, the self, and the yoga, and has completed the preliminary activities—should sit upon a comfortable seat. In the abode of the Victorious One, which is described as an emanation, one should meditate on the center of the petals of a lotus ocean, the nature of supreme method and insight, the conqueror of Māra, marked by a deer, and a maṇḍala whose boundaries are without limit.
In the central direction of that, one should visualize the glorious Heruka, the essence of the wisdom-tilaka, the great hero whose nature is great bliss, pure like a field of crystal and as subtle as a mustard seed. Then, from that, one should visualize a white, stainless thread like the fiber of a lotus root, emerging from the center of the moon as a line of light rays, and remaining perfectly coiled three times around the union of the moon and sun. Upon the moon, one should visualize the sixteen letters strung individually along half of each of the three coils.
Regarding those, the first half of the central coil consists of the vowels beginning with a. The first half of the left coil consists of the consonants beginning with ka and ending with da, excluding ṅa and ña. One should meditate on the first half of the right coil as the consonants beginning with ha and ending with kṣa. Then, by meditating on the Blessed One in that manner, one should cultivate the conviction of attaining the full maturation of meditation. From that very state, one should contemplate a second, extremely subtle line of light rays, blazing and intensely radiant, remaining there.
Then, by its power, one should contemplate the essence of the bodhicitta drop, which is filled by a stream of nectar that drips down. One should visualize that cool rays of light enter into that very [drop]. Then, one should meditate upon the Blessed One until a stable mental engagement is attained. Furthermore, the signs of stability should be indicated. As for the signs: first is like a mirage; the second is like smoke; the third is like fireflies; the fourth is like a blazing lamp; and the fifth is like a cloudless sky—these are the five constant appearances. When stability of mind is attained, these are called the five types of signs. From the stability of the indicative mind, the clear drop appears as a great light; one should behold various appearances. All beings are seen clearly; all absorptions (samādhi) and accomplishments (siddhi) are perfectly manifested. By attaining this absorption, great awakening is near. These are the instructions of the glorious Heruka. This is the second chapter: the ritual for meditating on the jñāna-bindu (wisdom drop) of the Great Hero.
Then, as before, the practitioner, having sat upon a seat in a place of concentration and performed all necessary actions and rituals, should settle the mind in meditative equipoise. At the root of the navel, one should meditate on a five-pronged viśvavajra (crossed vajra) at the center of a lotus, which is the essence of the four elements gathered together. Furthermore, the eastern prong is white, the nature of which is the mirror-like wisdom (ādarśa-jñāna), and is of a permanent nature.
The southern prong is the nature of Ratnarāja, the essence of the wisdom of equality, golden in color. The western prong is the nature of Amitābha, the essence of the wisdom of discernment, red in color. The northern prong is the nature of Amoghasiddhi, the essence of the wisdom of all-accomplishing action, the color of a marakata gem. The central hub is to be visualized as the nature of Akṣobhya, the essence of the wisdom of the utterly pure dharmadhātu, black in color.
Then, in the center of that, having meditated on a five-pronged vajra—the nature of Vajradhara, the essence of the utterly pure dharmadhātu—one should meditate on the fierce one, the essence of the three realities in a single taste, upon the central prong. Then, in its center, one should meditate on the drop (bindu), which is the essence of the glorious Heruka, the nature of great bliss, like a moon mandala, an essence of nectar whose mass of light rays pervades all directions and space, circular, stainless, partless, and like a pearl. One should meditate on this for as long as the mind remains stable.
Once the signs of mental stability are perceived, one should then arise and arrange it in other locations. By placing it in the eyes, the divine eye is produced. By the ears, the divine ear and the knowledge of all sounds are attained. By the nose, the divine nose. By the tongue, the sense of taste, the supreme taste, and the divine speech. By the skin, the divine body.
Likewise, through the head, one transfers the body, becomes invisible, and knows the three times. Through the throat, one becomes a poet, gains the power of speech, and knows the tenets of one's own and others' systems. Through the heart, one attains all the clairvoyances. Through the navel, one gains the acceptance to act for the benefit of all sentient beings and knows all things. Thus, by attaining stability of mind, one will obtain the state of Buddhahood, the jewel of all qualities. These are the third section: the ritual for meditating on the heart mantra of all the Tathāgatas from the Instruction of Heruka.
Then, the mantra practitioner, having sat on a comfortable seat in a place of meditative concentration according to the ritual, should recite the utterly pure mantra and visualize themselves as the glorious Heruka. One should meditate for a long time on the Lord of the square wheel, the blazing embodiment of the Dharmakāya of the entire world. Then, by stirring the mere sound of HŪṂ at the heart center, one strikes the great waves of the ocean of primordial wisdom. Like becoming intoxicated from drinking wine and then vomiting, one should meditate on the HŪṂ as the empowerment of the nectar-water from the wind-currents of the headless channels. From that, the supreme nectar which is the nature of great bliss arises; by emitting garlands of light rays, one should view the three worlds as being illuminated in all directions and the sky, just as if struck by the alchemical elixir of accomplishment.
One should meditate on one’s own mind as being inseparable and non-dual from that [deity], without any objective apprehension, until it becomes stable. By meditating in that way, the yogi will manifest the qualities of a Buddha, such as the ten powers and the four fearlessnesses. By manifesting this collection of qualities, one truly attains the state of Śrī Heruka. By attaining the state of Heruka itself, one becomes capable of acting for the benefit of all wandering beings. By acting for the benefit of all wandering beings, one is honored with supreme devotion by the worldly beings belonging to the three realms. These are the fourth ritual for meditating on the syllables of the Dharma from the pith instructions of Śrī Heruka.
Then, a mantrin possessing the characteristics as previously described should enter a place of meditative concentration as before, sit upon a suitable seat, and perform all the appropriate preliminary activities. With the mind in meditative equipoise, one should visualize oneself as Śrī Heruka. In the wheel of phenomena (dharmacakra), one should meditate on a lotus of the nature of the earth element. Then, in its center, one should meditate on the principal medicine of the nature of the water element. Above that, one should contemplate the Lord of Day (the sun) of the nature of the fire element. Then, surrounding those within the limitless space, is the jewel of the nature of the wind element: a blue, powerful [jewel] appearing as a pattern of light rays, not long, but standing upright like a fine needle.
Upon that, one should visualize a subtle drop (bindu), the nature of the space element, the essence of the dharmakāya, the nature of great bliss, the identity of the heart-mantra of the Great Vajradhara. It is the nature of the glorious Heruka, pervading all of existence through a stream of emanated bliss. It is the essence of the supreme secret, like a very clear pearl fruit. The mantrin, having focused the mind there, should visualize it for as long as the mind remains stable. The signs that the mind has become stable should be recognized as before. When the mind is stable, that drop should be placed on other limbs. Placed at the ūrṇā (the hair-treasure between the brows), it illuminates existence like the sun and dries up the mud of the afflictions (kleśa). Placed at the forehead, it destroys the mass of outer and inner darkness and fully nourishes the fruits of virtue. Emanating from there like stars, it fills the sky. By the tongue, it increases as much as desired; by the base of the arm, the hands; by the head, the entire body. What need is there to say more? Wherever this resides, it will increase, and gradually the state of Vajradhara itself will arise. This is the fifth chapter: the ritual for meditating on the bindu of suchness, the heart-mantra of the five elements, from the oral instructions of the glorious Heruka. Then, the mantrin in meditative equipoise, as before, sits on a comfortable seat in a meditation cell.
Having performed the appropriate activities and so forth, one should visualize oneself as the glorious Heruka. In the emanation wheel (nirmāṇacakra), in the center of the union of the moon and sun—the āli and kāli syllables having completely transformed—one should meditate on a moon maṇḍala, the essence of the dharmadhātu, which is the nature of Nairātmyā, the supreme insight (prajñā) arising from the dharmamukha syllable Aṃ. In its center, one should meditate on a blazing [syllable] that pierces all obscurations, the essence of the supreme method of the glorious Heruka, which is the nature of the dharmadhātu; it is mounted upon the sixteenth vowel other than Sa, adorned with a half-moon and a bindu, and resembles a great sapphire gem. Then, with the hooks of its light rays, one should draw in all the yoginīs residing in the world systems of the ten directions and cause them to enter the moon maṇḍala. Likewise, all the Tathāgatas in the form of the glorious Heruka should be made to dissolve into the syllable situated above that, as previously described. Then, having contemplated the seat and the seed-syllable as being in a state of passion and universal passion, one should definitively analyze them through the gateway of the investigation of phenomena (dharma). If these seats, seed-syllables, and so forth appear as the perceived and the perceiver, they are merely my own mind; because they appear as something other than one's own mind due to ignorance, one should cause them to enter from the seat and the seed-syllable.
Then, that mind-only as well is, in the ultimate sense, mere clarity. Because the distinctions of dualistic aspects are false and thus subside upon seeing the ultimate, the syllables should be made to subside into the bindu (drop). Furthermore, one should meditate for as long as desired on the non-conceptual nature of great bliss, and then radiate it throughout all things in the ten directions. Having radiated it, one should make all variety its own nature. Having made it its own nature, it is non-apparent, mere clarity, non-dual, like space, of equal taste, and infinite. It is of a single taste in suchness, the secret, the coemergent bliss arising from the example; the practitioner of mantra, with a joyful mind, should gaze upon that for as long as they are able. These are the sixth ritual for meditating on the bindu of the non-duality of method and insight from the instructions of the glorious Heruka.
Then, as before, the yogi who has completed the activities should sit on a comfortable seat in a place of meditative concentration and visualize themselves as the glorious Heruka. In the center of the emanation wheel (nirmāṇacakra), upon a moon mandala, one should meditate on the supreme syllable, arising like a very fine thread, the essence of coemergent insight, blazing like a streak of light. Then, like a streak of light from a precious ruby, with passion, one should gaze with subsequent passion, like a lustful woman, by emitting the wind of passion from the body of a lustful man. One should look with passion.
Then, even while abiding in the state of bliss, one should view the self, which is the essence of the great method and the nature of the great heart mantra, as being filled with passion and desiring the one who is present as the object of desire. Immediately upon that passion, through approaching, one should view the desirer and the desired as being like all the limbs of that [union] and the embracing of all those limbs. Following that, from the subtle mechanism of the tube, it flows like a stream of milk; it abides above and below like the pattern of smoke from an incense stick that is windless and motionless; and like the light rays of the Lord of Stars, it completely destroys the mass of darkness. Having made it the nature of an emanation of garlands of nectar-light rays—the essence of great bliss that pacifies all torments without exception and brings satisfaction—one should focus the mind with the mantra upon the supreme of all great methods, which is like the tip of a particularly excellent key that opens the door to the city of unsurpassed nirvāṇa, the beautiful assembly of joy that is the essence of the illumination of the entire world. One should meditate for as long as the mind remains stable. When the mind has become stable in that, the vision of the [three] appearances and so forth will arise. Having seen that, one will manifest all absorptions, all accomplishments, and all qualities.
These are the seventh [chapter], the ritual for meditating on the mind in the non-duality of method and insight according to the pith instructions of glorious Heruka.
Then, the mantrin, possessing the previously described characteristics, sits upon a comfortable seat. Having performed all the activities of the previous ritual without exception, one should cultivate the conviction that oneself is the very nature of glorious Heruka. At the dharma-cakra, one should meditate on the union of the moon and sun, which are the nature of the supreme city of great liberation, subsumed by the four elements. In the center of that, one should meditate on the syllable HŪṂ, the nature of glorious Heruka, the essence of the great method and the nature of the saṃbhogakāya, embracing the supreme syllable, the nature of Nairātmyā, the essence of the great insight and the nature of the dharmakāya.
Then, through great mutual passion, they melt together with insight. Having become the essence of the bindu like the fluid of bliss, one should observe the state of entering into equipoise in non-conceptual absorption. Then, from that, one should observe the four syllables, PAṂ and so forth, which are the nature of the elements such as earth and the essence of the yoginīs such as Pukkasī, abiding in the four corners such as the northeast, and which are the nature of the concordant cause of long-term meditation on Maitreya and the others. One should contemplate that the lines of light rays gradually emanated from those, in the form of a square, awaken and stimulate the mind.
Then, by its power, one should meditate on the awakened drop (bindu) in the form of the Blessed One being emanated, and upon contact, attaining the nature of the melted drop and gradually dissolving into it. Then, one should meditate on the support of all phenomena—the non-dual, infinite, space-like, single-taste, and luminous nature of great bliss—and manifest it ultimately. Having manifested it, one should emanate it throughout all things in the ten directions. Having emanated it, one should make all those diverse things its very nature. The remainder should be meditated upon following the sequence of the preceding stages. These are the eighth [chapter], the ritual for meditating on the awakening of the drop from the instructions of the glorious Heruka.
Then, according to the ritual, the mantra practitioner should sit upon a seat in the place of meditative concentration as described, and through the accumulation of merit, cultivate the conviction that they themselves are the maṇḍala of the support and the supported. In that regard: this very body of mine is the maṇḍala of the support, the celestial palace (vimāna) whose nature is the abode of great liberation, the essence of the four great elements. Those channels and cakras together with wisdom are the maṇḍala of the supported, and the lord of that maṇḍala. Within my body, that which abides, having abandoned all conceptualization, pervading all the root cakras, is the great wisdom whose nature is the coemergent great bliss of the two [aspects]; this is the dharmakāya of the Blessed One, the glorious Heruka. Furthermore, that which flows as my bodhicitta is the nature of the fifteen yoginīs, such as Vajrī and the rest.
The thirty-two channels at the crown of the head, the bola, gaurī, and so forth, are the saṃbhogakāya. Those through which the elements from the nails and teeth flow, as well as the elements of the navel, are the nirmāṇakāya. One should have conviction that the dharmatā of the maṇḍala of the support and the supported, as it has been explained, is the suchness (tathatā) that is the emptiness of the two, which is the ultimate mahāsukhakāya. By stabilizing the mind, and through that stabilization, one will come to know things exactly as they are. Through knowing them exactly as they are, the four kāyas will be swiftly attained, and the glorious Heruka will arise. These are the ninth [chapter], the ritual for meditating on the awakening of the cakras of the channels together with wisdom, from the Upadeśa of the Glorious Heruka.
Then, the mantrin in meditative equipoise should sit on a comfortable seat in a place of dhyāna as before. Having performed the rituals of protection, offering, and so forth, and having visualized himself as the glorious Heruka, he should gaze at the tip of the nose and, with the body held straight, remain for a moment purifying the channels. Then, the wind that perfectly purifies from the upper and lower [ends]—the nature of which is the glorious Heruka devoid of self, the essence of bodhicitta inseparable from emptiness and compassion, and the light rays of supreme wisdom—should be ignited according to the oral instructions. By that blazing [fire], the fuel of the aggregates and...
Having reduced the channels, creepers, and tendrils of all things to ashes, one should make them the nature of that manifold variety. Having made them the nature of that manifold variety, one should resolve that they are merely one's own mind. That mere mind, too, should be viewed as the essence of non-dual great bliss—limitless and mere clarity—like the stainless sky. Through such familiarization, the yogi gradually pierces and severs the heart-knot, the essence of cyclic bondage; thus, all doubt ceases, and all conceptualizations of negativity, fetters, and afflictions are completely exhausted. All perfections will arise, and one will attain the mundane and supramundane accomplishments themselves, as well as the state of a Buddha and a Vajra-holder. These are the tenth ritual procedures for meditating on the light rays of wisdom from the union of the winds, according to the pith instructions of Śrī Heruka.
Then, a mantrin possessing the characteristics as previously described should sit on a comfortable seat in a place for meditative concentration. Having performed the rituals of protection, the maṇḍala, and offerings as before, and having recited the purification mantra, one should meditate on oneself as Śrī Heruka, embraced at the throat by Nairātmyā. Then, at one's own heart, within the union of a sun and moon, one should visualize the syllable HŪṂ, like a sapphire, as a body of emanation and reabsorption, and view the supreme syllable at the heart of Nairātmyā. Then, that Blessed Lady melts through great passion.
Meditate that [the deity] enters your own heart, and then you yourself also melt. One should imagine that [the self] enters the seed-syllable, just like a highly perfected alchemical elixir. Then, by the power of that very [seed-syllable], the moon and sun together become the essence of the seed-syllable. One should meditate that the self, having become the essence of the bindu (drop), becomes the supreme nectar of clear light, the single taste of great bliss.
Gradually, by emitting blazing rays of light that are extremely oily and adhesive, like the seventh [ray], one should imagine that the entire world is made equal by a stream of light rays of vast and extraordinary bliss, and that [this state] is spontaneously accomplished. By meditating in this way with devotion and without interruption, the yogi will manifest the siddhi (accomplishment) of Mahāmudrā. These are the eleventh [chapter], the ritual for meditating on the bindu of the non-duality of method and wisdom, from the Upadeśa of Śrī Heruka.
Then, the mantrin with a mind in meditative equipoise should sit in a place of concentration. Having performed all that is appropriate to be done, one should visualize oneself as Śrī Heruka. Gazing at the tip of the nose, with the two shoulders drawn back toward the chest, the throat constricted, and the tongue curled upward, one should cause it to revolve in the center of the palate. Then, the stream of water arising from that contact produces the nirmāṇakāya (emanation body) as its concordant fruit; this is subsumed within the nature of the vase empowerment. Furthermore, by that slight entry, the uvula located in the secret place should be stimulated.
Then, one should experience the nature of the secret empowerment, which causes the attainment of the saṃbhogakāya—the essence of the ripened fruit—through the collection of drops of nectar dripping from that. Following that, by entering deeply into that very state, the caitya arises spontaneously in the secret place; one should remain for a long time embraced by that suchness, the essence of the dharmadhātu. Then, from the union with that, the coemergent bliss arises, which bestows the dharmakāya, the essence of the person. One should fully grasp the nature of the wisdom-knowledge empowerment. Then, having emanated it into all the limbs and parts of one's body and into the entities of the ten directions, one should make them of the nature of that variety. Having made them of that nature, one should contemplate: "All these are merely my own mind." That mere mind is non-dual, infinite, mere clarity, without appearance, like space, of equal taste, the essence of the stainless fruit which is the nature of great bliss, and that which generates the kāya of great bliss. One should direct the mind to the essence of that very nature of the fourth empowerment. By training in that way, the accomplishment of Mahāmudrā is swiftly approached. These are the twelfth chapters: the ritual of empowerment by nectar arising from the union with the uvula, from the pith instructions of Śrī Heruka. Then, the mantrin endowed with the previously described characteristics, having sat upon a comfortable seat in a meditation cell, [should proceed].
Having performed the rituals of protection, offering, and so forth, one should visualize oneself as the glorious Heruka. Then, upon the emanated spokes, at the center of a lotus, is the Blessed Lady Nairātmyā, the essence of the supreme syllable and the essence of the drop (bindu), the element of space. From the light rays of that, one should clearly visualize the three lines as the forms of the three channels, such as the lalanā, through the power of passion.
Then, the Blessed One, the glorious Heruka, who abides in great bliss and is the essence of the headless [syllable], is impassioned with the passionate woman. One should contemplate the three lines as the essence of the [three] stages: the beginning, the discernment, and the investigation; and as the forms of the four drops, which produce the bliss of the ultimate through the power of union, the actual, and the complete determination.
In this way, whether daily, at each session, or at the appropriate time, one should meditate with devotion and a concentrated mind for as long as stability of mind is attained. One should know that stability of mind is attained when the appearances and so forth are seen as before. If stability is attained, the desired accomplishments (siddhi) will arise. These are the thirteenth ritual for meditating on the four drops, derived from the pith instructions of the glorious Heruka.
Then, the mantra practitioner, free from mental distraction, enters a place of concentration. Having performed the rituals of protection, offering, and so forth, they sit upon a comfortable seat. In the center of the vajra tent, the fence, and the ground, is the source of phenomena (dharmodaya), surrounded by the eight charnel grounds.
One should visualize a celestial palace arising from the complete transformation of the four elements at the hub of a multicolored vajra, which itself rests upon the hub of a multicolored lotus. Then, in the center of that, one should meditate on oneself as the glorious Heruka, seated upon a sun-disc at the hearts of the four Māras in the midst of an eight-petaled red lotus, surrounded by the eight yoginīs. He is poised in the dancing posture of half-lotus, embraced around the neck by Nairātmyā, and possesses the characteristics described in the sādhana regarding his faces, arms, colors, and hand-symbols. He is beautified by a multitude of joys.
Then, by means of the mantra garland at one's own heart, all the Tathāgatas are emitted through the path of the yoginī maṇḍala and should be radiated into all directions and the expanse of space. Through that radiation, all worldly beings are made into perfect Buddhas. Having gathered them back into a state of equal flavor with the highly accomplished yoginīs, they enter through the path of entry and dissolve into that very [deity].
Following that, the Vajrapañjara [dissolves] into the vajra fence. The vajra fence [dissolves] into the source of phenomena (dharmodaya). The source of phenomena [dissolves] into the charnel grounds. The charnel grounds [dissolve] into the petals of the multicolored lotus. The petals of the multicolored lotus [dissolve] into the multicolored vajra. The multicolored vajra [dissolves] into the celestial palace. The celestial palace [dissolves] into the yoginīs. The yoginīs [dissolve] into the eight-petaled red lotus. The eight-petaled red lotus [dissolves] into the four Māras.
One should visualize the four Māras dissolving into the solar seat. Then, through the essence of great passion, the awareness melts, and one should visualize the glorious Heruka together with the consort, extremely white and firm, abiding in the form of a maṇḍala. Then, through complete transformation, one should meditate on the blazing syllable of the rākṣasa, adorned with the pauṣṭī [vowel], pressed down by a half-moon and a nāda drop. One should visualize that [syllable] seated upon the solar seat. Then, it is the sixth vowel below. Other than the sa [consonant], it is upon the half-moon. The half-moon is the drop. The drop is upon the mere sound. Having visualized the mere sound dissolving, one should visualize that it becomes a hundred-thousandth part of the tip of a hair. Then, having gradually attained the essence of non-apprehension, one should visualize the inconceivable, inexpressible, non-proliferated, unchangeable, single-taste of great bliss, non-dual, infinite, and spontaneously present, for as long as the mind remains stable. Through the stability of the mind, all accomplishments (siddhi) will be manifested. These are the fourteenth ritual procedures for meditating on the extremely subtle from the oral instructions of the glorious Heruka.
Then, the mantrin in meditative equipoise, sitting on a comfortable seat in a place of concentration, should recite the mantra of joy and resolve himself to be the glorious Heruka. Then, the consort, who is the essence of the dharmadhātu, is the fist [or the lotus].
One should meditate on entering that [state] with the vajra-tip, the nature of which is the wisdom that takes the dharmadhātu as its object. At the time when meditation has reached full maturity, through the power arising from pressing [the channels] according to the oral instructions, one realizes the essence of the ultimate, stainless fruit—the nature of the dharmakāya and saṃbhogakāya—which is like the sky and the moon. Having realized it, one should then emanate it into all directions and all things, and having made those various [appearances] its own nature, one should contemplate: "All these are merely my own mind." One should then meditate on even one's own mind as being like the sky: non-dual, inexpressible, of equal taste, inconceivable, unstained, and of a single taste of great bliss, spontaneously present. By meditating continuously in that way, the state of Samantabhadra itself will arise in this very life. These are the fifteenth [chapters], the ritual for meditating on the coemergent arising from the union of the two limbs according to the oral instructions of Śrī Heruka.
Then, in a suitable place for meditative concentration, the mantrin, sitting on a comfortable seat and remaining in a state of non-distraction, should attend to the ultimate and abide [there]. By means of the method of the shoulder, he should support the branch of the thumb at the lotus of the channel-gate of the throat-mudrā according to the oral instructions, and thus abide with the ultimate in mind. Then, the essence of great bliss arising from the power of yoga—
Having actualized the nature of the dharmakāya—which is without marks, without basis, and free from conceptual elaboration, luminous and of a single taste—one radiates it in all directions, throughout the expanse of space, and into all things, as its very essence. The remainder is as before. Furthermore, whenever a yogi wishes to make the maṇḍala circle and so forth, or the world-system and so forth, appear as if directly perceived, if he dwells with the mind in meditative equipoise focused upon them, he will certainly see them as if they were direct perception. If one dwells having acted in that way now, one drinks when wishing to drink, and eats when wishing to eat. What is the use of saying more? One does whatever one desires as if it were directly perceived. These are the sixteen [sections] concerning the ritual of meditating on the wisdom arising from method and insight, and so forth, from the Śrī Heruka Upadeśa.
Then, the mantrin with a mind in meditative equipoise sits upon a comfortable seat in a secluded, pleasant place free from harm. Reciting prakṛtipariśuddhāḥ sarvadharmāḥ prakṛtipariśuddho ’ham, one should resolve that oneself is the glorious Heruka. With the mind, one should resolve that any [partner] whatsoever is Nairātmyā. Then, one should observe her form, touch her breasts, listen to her voice, taste the flavor of her lips, and smell the scent belonging to her body. Having analyzed these as being like an illusion, one should indicate that the innate joy arising together with them is the very beginning, subsumed within the path of accumulation.
By firmly embracing her, whatever is grasped—the tactile sensations of the earth element, such as the firmness of the breasts and so forth—becomes the object of cognition. Without perceiving external objects, the mind does not wander elsewhere; through that coemergent joy, one should immediately characterize the heat and so forth subsumed within the stage of "definite penetration" (nirvedhabhāgīya).
Then, by focusing on the space element of that very [union], one focuses on emptiness, the essence of the utterly pure dharmadhātu, which is like space. Through this, one should enter the nature of authentic wisdom, indivisible in its activity, which is the realization of the dharmadhātu that pervades all things and is the nature of the uncontaminated path.
Then, by focusing on the distinct [elements] therein, one should characterize the water element, the nature of great aversion, the identity of Akṣobhya, and the slight ripening of melting. Together with that, one should characterize the sound element, the nature of slight joy, and the coemergent joy.
Then, by repeatedly inserting the vajra into the space element and performing individual discernment, one should characterize the fire element, the nature of great desire, the essence of Amitābha, and the state of being free from stains. Together with that, one should characterize the taste element, the nature of supreme joy, and the medium coemergent joy. This arises through the power of the ripened fruit of the uncontaminated path of meditation.
At that very stage, one should recognize the bliss arising from the union of method and insight as the nature of Ratnasambhava—characterized by the pride and exhilaration of an inflated mind and awareness. This is subsumed within the special path. Following that, one should recognize the appearance of the non-duality of method and insight, the supreme joy arising from the great maturation, in which the movements of delusion and the other afflictions have become of one taste. This is the definition of the path that actualizes the goal through the exertion of supreme bliss, subsuming the final path.
Furthermore, at the tip of the precious vajra, one should recognize the emptiness of awakening. This is the knowledge of the tactile sensation of focusing on the movement of the wind-element bodhicitta. It is the function that actualizes the goal as the vajra itself, not engaging through the exertion of the treatises on desire, but rather serving as the support for the manifestation of the immeasurable fruit. Its own essence is the equal taste of desire and the other afflictions. One should recognize the nature of supreme joy, characterized by the experience of one's own tactile sensation, as well as the nature of Amoghasiddhi and great envy. Together with that nature of tactile sensation, one should recognize the coemergent joy.
Then, as the antidote to delusion and the other afflictions along with their habitual tendencies, one should recognize that which is subsumed within the paths of accumulation, preparation, seeing, and meditation, as well as the stage of conduct through aspiration.
One should illustrate the various specific distinctions that serve as the causes for attaining the two bodies (kāya), which are the stage where the extraordinary resolve is completely pure, the maturation is complete, and all obscurations have been abandoned. Through these, the yogi will certainly and swiftly attain the two bodies subsumed within the five wisdoms (jñāna).
By means of the pith instructions, one should grasp the nature of the glorious Heruka, the essence of the Sambhogakāya, which resides as the supreme limb and the transcendent jewel—the bodhicitta—through the ritual of suppression, or the ritual of training in the mastery of the winds, or by grasping the external [objects], or by meditating on the syllable phaṭ and so forth, according to one's capacity.
Together with that, one should realize the ultimate characteristic of the Dharmakāya, the nature of Nairātmyā, the essence of the wheel of Yoginīs. This is the coemergent state, free from the appearance of the distinction between self and other, appearing as non-dual supreme great bliss alone. It is the essence that transcends all conceptual effort, the perfection of self-awareness like space, and the authentic awareness of bliss.
Once that is realized, it should pervade the entire body and all its limbs. Having pervaded the entire body and limbs, one should gradually stabilize the practice and, through expansion, make all stable and moving entities and all phenomena of that nature. By making them of that nature, the essence of appearances other than that variety ceases; therefore, one should repeatedly offer that very state of great bliss according to the guru’s pith instructions. Furthermore, one should resolve that even the offering is merely one’s own mind. Even that which is merely one’s own mind...
One should contemplate for as long as one is able that mere clarity is great bliss—limitless like space, of equal taste, and unstained. Alternatively, one should meditate on the letters of the Dharma at the dharma-chakra, the nature of which is the sambhogakāya, the essence of the method (upāya) which is the condensed kāli. One should meditate on the dharmakāya at the emanation-chakra, the nature of which is the dharmakāya, the essence of the wisdom (prajñā) which is the condensed āli. Then, having come from its own place together with the wisdom consort, one should meditate on the attainment of the essence of the melting drop (bindu) upon ascending to the peak of the precious mountain. Relying on the oral instructions of the guru, one should realize the ultimate. The remainder is as before. Upon arising, one should again resolve that all things are the essence of the dharmakāya, the nature of great bliss. Furthermore, the application of meditative equipoise and the application of arising from equipoise should be performed without distraction. In this way, through these two yogas, the yogi should abide day and night like the flow of a river or the steady flame of a lamp. Through such familiarization, even a yogi of little merit will swiftly attain the siddhi of Mahāmudrā. Furthermore, if one so desires, one can enter beneath the earth and emerge above, walk upon the surfaces of walls and mountains, stand upon the surface of water, remain unharmed by falling rain, and be unassailed by the wind.
One should view [the state] as being unburned by masses of fire, soaring into the sky, knowing the minds of oneself and others, the three worlds becoming a single body, and the three realms being free from harm through the realization of the nature of self and others. These are the seventeen coemergent rituals from the instructions of Śrī Heruka.
Then, the practitioner who has gained mastery here should sit on a comfortable seat in a place of meditative concentration and visualize themselves as Śrī Heruka. Then, in the center of a vajra fence and a vajra canopy, within the source of phenomena (dharmodaya) surrounded by the eight charnel grounds, one should visualize oneself in the center of a celestial palace, upon a lotus and sun maṇḍala, situated on a sun disk at the heart of the four Māras stacked one above the other.
At the heart, upon the sun disk, one should view one's own mind as the fierce, great blue indranīla heart of Śrī Heruka, amidst the light rays of the fierce one (Caṇḍa) residing in the skull. Then, with a mind in that form, one should examine the suchness of the deities of the entire maṇḍala of the Yoginīs. This is the absorption of "attaining illumination," called the emanation of the garland of light rays from the mantra at the heart.
That garland of light rays pervading the entire wheel of Yoginīs is the absorption of "increasing illumination," called "viewing the expanse of space."
Then, one should cause all these very maṇḍalas of the yoginīs to enter the mind, because they are the nature of mind itself; this is the absorption focused on the mantra, which is a one-pointed absorption directed toward the meaning of suchness. Then, that mind as well is not mind; because there is no apprehended object, there is no apprehending subject—this is the absorption focused on the mind, which is the uninterrupted absorption. Following that, one should meditate on oneself in the characteristics described in the Sādhana of Śrī Heruka from the transformation of the mantra; this is the absorption focused on the pith instructions. For the yogin who has thus become habituated, this is the awakening of Śrī Heruka.
Then, one should analyze one's own awakening: that mind which appears in the forms of body, speech, and mind as the deity—all of that is unborn and like space; this is the coarse awakening called Nairātmyā. Then, one should meditate on the blessing of the four cakras at the navel, heart, throat, and head according to the pith instructions. At the heart, within a skull-cup, resting upon a sun disk, one should visualize a seed-syllable drop in which a subtle letter HŪṂ has completely transformed into a skull-fragment that is about the size of half a pea, extremely white and reddish within. By emanating clouds from that very mark, one should make the various moving and non-moving things of the same nature as that mark, which is without marks. Having gathered those various things into a single mass, one should dissolve them into the subtle mark in the form of an extremely subtle sun maṇḍala. Upon that sun maṇḍala, one should visualize the seed-syllable of the supremely subtle Blessed One, Śrī Heruka.
These are the subtle awakenings examined by the mantras that perfectly join absorption and awakening. Then, there are the three types of joyful offerings: the mantra samaya, the samaya maṇḍala, and the awakening samaya.
Regarding those, the mantra samaya is the emanation of the forms of the marks of all the Tathāgatas, such as Gaurī and the other yoginīs, pervading the expanse of space from the subtle absence of marks. Having gathered those and dissolved them into Nairātmyā in the form of a subtle seat, the seed-syllable of the glorious Heruka itself is placed upon that, representing passion and universal passion. To meditate on that passion and universal passion is the samaya maṇḍala.
Then, from that goddess, clouds of the bodies of all the yoginīs are emanated and should be gathered back into that very place. From the mantra syllables residing there, clouds of all the Tathāgatas are emanated, and their gathering back into the form of the glorious Heruka is called the awakening samaya.
Then, having gathered everything, one should view the essence of the dharmadhātu, the nature of great bliss, the ultimate non-dual clarity of a single taste, a most subtle drop alone that pervades the entirety of space with garlands of emanated light rays. These are the ritual procedures for meditating on the extremely subtle seed-syllables and drops from the pith instructions of the glorious Heruka; this is the eighteenth.
Then, in a place for concentration, one should sit upon a comfortable seat.
The mantrin should meditate in an instant upon the vajra fence, the pavilion, and so forth, and then meditate on a sun maṇḍala at the heart of Māra. Upon that, one should meditate on the syllable HŪṂ. Then, by emitting a garland of light rays, one should gather them back into the very space pervading the maṇḍala of the Yoginīs. From that gathering, one should visualize oneself as the Blessed One, the glorious Heruka, whose body is blessed by the four wheels and whose characteristics are the mantras. From the portals of the five-colored light rays, the wheels of the Yoginī maṇḍala are emitted; one should view them as clouds of Tathāgatas covering the expanse of space.
Then, one should meditate on the space element, which is comprised of the five elements, and subsequently enter into it. One should contemplate the victory banner comprised of the five sense faculties. Within its jewel, one should meditate on the syllable HŪṂ, the nature of the dharmadhātu, abiding upon a sun maṇḍala. Following that, through the union of the object of knowledge and knowledge being inseparable, the syllable HŪṂ and its seat should be shown to be inseparable.
Then, from the syllable HŪṂ’s own seat, the forms of the sun and moon maṇḍalas are emitted in the sequence of form, sound, smell, taste, and touch. These are drawn out through the aperture of the jewel and placed in the center and the eastern, southern, western, and northern sectors of the center of the lotus. Then, from oneself, the forms of the mantra syllables A, Ā, I, Ī, U, and Ū appear as Nairātmyā, Vajrī, Pāṇḍarā, and...
The Water Yoginīs and the Vajra Ḍākinīs should be emanated in succession and placed upon their seats. Then, the five Tathāgatas, in the form of Nairātmyā and the others, together with one’s own awareness, arrive from the various directions in infinite forms; one should visualize them entering into one’s own seed-syllable. Having meditated in this way on the nature of the five maṇḍalas for as long as desired, one should dissolve the seats of Ā and so forth into the seat of HŪṂ, and the syllable Ā and so forth into the syllable HŪṂ.
Then, from the syllable HŪṂ, one emanates black, red, yellow, and green colors, as well as curved knives, hand-drums, tortoises, and snakes. These are to be placed in the center and the three corners within the hub of the lotus; this is called "investigation and analysis," the first concentration. Then, the syllable HŪṂ itself is emanated in the form of GAṂ, CAṂ, VAṂ, GHAṂ, PAṂ, ŚAṂ, LAṂ, and ḌAṂ, which are the nature of purity; these are placed in the centers of the four signs, which is called "joy," the second concentration.
Then, from the center of the snake’s head, one visualizes the subtle drops (bindu) like stainless pearl fruits, produced from the collection of GAṂ and the others; this is called "great bliss," the third concentration. Then, from the collection of the four [implements] such as the curved knife, one contemplates the drop of mind in the center of the drop of bliss; this is called "one-pointedness of mind," the fourth concentration.
Then, one should extract the syllable HŪṂ together with its seat and generate the application of a tiny mustard-seed-sized jewel-mass in the center of the drop of bliss.
One should perform the consecration with the mantra: oṃ dharmadhātu-svabhāva-ātmako ’haṃ. Then, lift that jewel upward and place it at the tip of the nose, and meditate. Next, bring down a subtle jewel into the drop at one’s own heart and meditate. Following that, one should insert the syllable of great bliss (mahāsukha) into the syllable hūṃ, and also insert the syllable of enjoyment (saṃbhoga). Then, insert the syllable of emanation (nirmāṇa), and that syllable hūṃ should also be inserted into the subtle jewel. One should observe that subtle jewel as the essence of the secret, the single taste of the four bodies (kāya), the nature of great bliss, for as long as it remains stable.
Once the mind has become stable, it should be indicated by signs; from the great jewel, the signs should be emanated. In that regard, bring down the great jewel into the vajra-gem, and from that, emanate a drop of light rays and a subtle curved knife (kartṛkā) within a lotus. Through the application of emanation, pervade the body, and observe that which arises from it, covering the expanse of space. Likewise, one should emanate the damaru, the tortoise, the snake, the lion, the monk, the wheel, and the vajra. Then, with the drops of light rays arising from that very great jewel, one should emanate the signs of the Blessed One in the center of those eight signs, and the remainder in the cardinal and intermediate directions, as before.
Those emanations become a single manifold and, from the expanse of space, a maṇḍala of pervasive light rays is raised upward at the heart. Within a tiny jewel, the seat of the Blessed One is condensed, and one should meditate upon it for a long time. By meditating in that way, the yogi will manifest the qualities and accomplishments previously described in the mantra. This is the nineteenth chapter, the ritual for meditating on the various applications from the pith instructions of Śrī Heruka.
Then, the mantrin in meditative equipoise should sit on a comfortable seat and meditate on the apprehension of the mind within the mind. There is not the slightest thing existing externally to the mind as an object of apprehension, because it is devoid of the nature of being either one or many, just as before. Since there is no apprehended object, the apprehending mind that depends upon it also does not exist. Therefore, one should meditate on the nature of Causal Hevajra as Mind-Only, characterized by emptiness endowed with the supreme of all aspects—the non-duality that is free from existence and non-existence, and free from various types of apprehension.
Then, one should meditate on that very reality: those aspects such as blue, yellow, and so forth, do not exist as external or internal entities, because they are devoid of the nature of being one or many, as previously stated. Agitated by the power of the latencies of ignorance since beginningless time, those very aspects appear exclusively to the intellect of the childish. Taking those aspects as the reason and as the object of focus, one should meditate.
All worldly dualistic conceptualizations and dualistic apprehensions are the causes of meaninglessness. As long as these appearances persist, the ultimate is not seen. Just as one with cataracts sees things that are empty of hair, flies, and so forth, one should contemplate that what is seen is empty of hair and the like, and thus completely abandon all names and all signs.
Then, focusing on all phenomena, one should abide in the absorption that is inexpressible and non-apparent. Through the power of the latencies of previous application, there arises the spontaneously present, the unconditioned, in which all conceptual elaborations have subsided, which is non-conceptual, non-apparent, and the very nature of seeing the emptiness of all phenomena. This is infinite, like the autumn sun and the sky. One should generate the supramundane primordial wisdom, the ultimate bodhicitta, the antidote to all obscurations, characterized by the path, the great insight and great compassion in a single taste, the nature of glorious Heruka.
By that antidote, the latencies of the seeds of all defilements existing in the ālaya-vijñāna are exhausted, thereby ceasing the consciousness that appears as the environment, the body, and enjoyments. Then, having completely relinquished that ālaya-vijñāna, one realizes the glorious Heruka, the result which is the very essence of phenomena characterized by the uncontaminated expanse. Through its power, one also realizes the sambhogakāya and nirmāṇakāya.
Furthermore, if one strives to meditate on this meditation as the essence of the complete purity of all meditations, one will swiftly attain the supreme awakening of bliss. If one attains the supreme, perfect awakening of bliss through this meditation, one might ask: what is the need for the inverted characteristics of other Herukas, the celestial palaces of the yoginīs, the signs, the seed-syllables, the half-moon, the mere sound, and so forth? There is a purpose. It is as follows: if one were to meditate on mere consciousness, one would only attain a mundane meditative absorption, like the sphere of infinite consciousness. If one were then to meditate extensively on emptiness, it would be merely nirvāṇa and not perfect awakening, because it lacks the branches of the Buddha-dharma. Then, if one were to meditate on the nature of the deity, mantra, seed-syllable, drop, and mere sound, that alone would not be buddhahood, because it lacks the branches of emptiness. Then, if one were to meditate on the suchness of the deities, it would not be the deities and so forth; likewise, one would attain buddhahood only after many countless eons, not swiftly. Therefore, if one meditates on both, it is most excellent, and through the distinction of blessings, one will very swiftly attain unsurpassed, perfect awakening. For that reason, having meditated on that with aspects, one should then meditate on that without aspects.
Because meditating on the aspectless is the essence of the equipment of wisdom, one primarily attains the dharmakāya. By meditating on that which possesses aspects, it is the essence of the equipment of merit; one attains the sambhogakāya and nirmāṇakāya, which are not the primary [result]. Thus, it is the nature of the two accumulations that brings about the attainment of the three bodies and the attainment of awakening, but not by one alone. Therefore, having attained complete awakening, one should strive to perfect the two accumulations by applying the mental engagement of others for the sake of others. These are the twenty [chapters] on the ritual of meditating on purity from the pith instructions of Śrī Heruka.
Though learned, one does not know one’s own mind. Therefore, casting aside pride regarding the pith instructions of Śrī Heruka, one should strive to understand them with devotion. Having abandoned all [other] activities, one should worship the sublime guru through ritual. The essence of omniscient wisdom is bestowed by the guru’s pleasure. From obtaining the jewel of pith instructions, one is self-consecrated as a great yogi. This very [state] is certain delight; through pleasing the guru, awakening is attained. Therefore, the guru himself is the Victorious One. Here, the Vajradhara is the supreme expanse of reality (dharmadhātu). From the excellent conduct of the gurus, there is nothing that does not become a source of delight. Here, a beginner should worship the desired deity. Having determined the homa, the date, the planets, and the stars, one should distinguish [the practice]. For a yogi who has reached the culmination of the mind, there is no fixed requirement for offerings, meditation, or recitation.
The Lunar Date Application
There is no distinction of planets and stars, nor is there a mind that seeks benefit. Whatever application is an offering of concentration, its recitation is an offering of fire. That is the definitive application; that itself is the distinction of the lunar dates and so forth. Therefore, one should delight in yoga and pay honor without interruption. One should always show great devotion at the lotus feet of the guru. Having composed this instruction on the glorious Heruka, whatever merit has arisen from my virtuous deed, by that merit of finding the precious instruction, may all beings become Heruka.
The Instruction on the Glorious Heruka, the self-consecration, is complete. Having found the guru’s instruction, I have written this here out of fear of error. Regarding this, virtuous persons who are experts in the knowledge of mantra should grant their forbearance.
This was composed by the glorious Samādhivajra, who was blessed by the glorious Mañjughoṣa and who shows devotion to the lotus-dust at the feet of the great scholar, the master Śrībhadra. It was translated by the Nepalese paṇḍita and the Tibetan translator, the monk Sherab Yeshe, and by Pyal Setse Sönam Gyaltsen.