Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This commentary provides a technical exegesis of the Root Tantra of Cakrasaṃvara, focusing on the resolution of linguistic ambiguities and the precise application of ritual praxis. The author employs a philological approach, analyzing specific Sanskrit terms and Tibetan translations to clarify the intended meaning of the root text. The work guides the reader through a rigorous system of visualization and ritual action, including the construction of the three cakras, the manifestation of deities such as Vajravārāhī and Vajrasattva, and the performance of complex offerings and mantras. By distinguishing between literal meanings and deeper symbolic interpretations, the text commits the reader to a disciplined adherence to the 'authentic application' of the tantra. It emphasizes the necessity of secrecy and the role of divine pride in achieving spiritual accomplishments, while providing specific instructions for the subjugation of obstacles and the attainment of supramundane wisdom through the integration of method and insight.
Provenance
About this text
A commentary on the difficult points of the Root Tantra of the Glorious Cakrasaṃvara, the Śrīcakrasaṃvaramūlatantrapañjikā is a work of the classical Tibetan period. It is attributed to the Indian author Laṅkā Jayabhadra. The text is preserved in the Tengyur, volume མ, where it extends over 57 pages, and it is situated within the canonical collection of the Śaṃvara and Related Tantras. The work functions as a technical exegesis, beginning with homages to Mañjuvajra and Śrī Vajraḍāka. It enacts a rigorous philological analysis of the root tantra, addressing the relationship between the expression and the expressed to ensure the reader's discernment. By examining specific terms—such as the use of the word 'then' (atha) to establish auspiciousness and remove obstacles for the listener—the author seeks to clarify the intended meaning of the root text. A scholar or serious reader consults this work today to understand the precise application of the Root Tantra of Cakrasaṃvara, utilizing the author's focus on linguistic clarity and the resolution of ambiguities to navigate the complexities of the original tantric material.
Cite thisAnuvāda, “A Commentary on the Difficult Points of the Root Tantra of Cakrasaṃvara” (Toh 1406), machine draft, 2026.https://naxiai.com/tibetan/works/toh1406
Summary & commentary
Significance
The work is significant as a manual for the correct transmission of the Cakrasaṃvara system, ensuring that practitioners do not misinterpret the root tantra's cryptic language. For the modern scholar, it illustrates the intersection of linguistic analysis and ritual technology in Indo-Tibetan Vajrayana Buddhism.
Structure
Passages
Section
Description
1-8
Introductory and Preliminary Matters
Homages, the purpose of the treatise, and the definition of key terms and deities.
9-28
Visualization and Mandala Construction
Instructions on the unmanifesting of phenomena, the visualization of Mount Meru, the three cakras, and the arrangement of the wheel of speech.
29-71
Ritual Application and Mantras
Details on mantra seeds, the use of ritual offerings (including animal imagery), the importance of secrecy, and the specific recitation of root mantras.
72-78
Advanced Practices and Accomplishments
Descriptions of the Heruka mandala, the role of yoginīs, the use of mudrās, and the signs of successful ritual accomplishment.
Themes
Ritual Visualization (10-21, 61)
Philological Clarification (3-5, 8, 12, 28)
Secrecy and Eligibility (48, 54, 75)
Tantric Offerings and Substances (41, 68, 70, 77)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Commentary on the Difficult Points of the Root Tantra of Cakrasaṃvara·
In the language of India: Śrīcakrasaṃvaramūlatantrapañjikā. In the language of Tibet: dPal ’khor lo sdom pa’i rtsa ba’i rgyud kyi dka’ ’grel (The Commentary on the Difficult Points of the Root Tantra of the Glorious Cakrasaṃvara). Homage to the Blessed One Mañjuvajra. Homage to the Blessed One Śrī Vajraḍāka.
To the supreme nature of all things, who causes the destruction of all things, in whom all things are non-apparent, and who overpowers all things; to the one equal to space, the stainless space of ultimate meaning—to that Great Glorious One I prostrate. I shall now write a commentary on the difficult points of the Cakrasaṃvara Tantra.
Regarding this tantra, an initial objection is raised: "The compiler did not provide the introductory narrative, beginning with 'Thus have I heard,' and so forth." In order to answer this, it is said: "The Blessed One is demonstrated to be in non-abiding nirvāṇa." For that very reason, it is stated: "He dwells eternally as the identity of all."
Others maintain that since this was extracted from the Root Tantra of a hundred thousand verses, which is equal to space, the phrase "Thus have I heard" and so forth was mentioned at the beginning of that Root Tantra. Since this [present text] is a subsequent tantra (uttaratantra) to that, it is not the case that it was not mentioned. It is said that it is the "Guru" (the Teacher) in order to distinguish the specific meaning from other tantras that might be conflated. Others maintain that through the nature of phenomena (dharmatā), which is beyond demonstration, the object to be taught and the teacher are shown to be one.
Regarding this tantra, it is said, "It is the Buddha, the Blessed One." In this regard, first of all, when one perceives that there exists the expression, the expressed, the connection, the purpose, and the ultimate purpose, those who follow the Dharma and prioritize discernment will engage [with the text]. Therefore, starting from the words "Then" (atha) and so forth, up to "The Glorious Heruka Abhidhāna" and so forth, the source text is established and explained.
In that context, some maintain that the "expression" is the name "Cakrasaṃvara." They hold that the "expressed" is the body of the tantra, such as the Glorious Heruka and Vajravārāhī, and that the "connection" is the defining characteristic of the relationship between the expressed and the expression. Others, however, say that the "connection" is the defining characteristic of the relationship between the means and that which arises from the means.
The "purpose" is the entry into the maṇḍala and so forth, up to the conferral of the secret empowerment, performed by the Blessed One in order to lead disciples to engage [with the path]. The "ultimate purpose" is the subsequent attainment of the result by those [disciples] at a later time.
The collection of particles such as "Then" (atha) and so forth serves to establish this as the "Subsequent Tantra" (uttaratantra). Furthermore, the word "Then" (atha) indicates immediate succession; it should be connected to the statement, "Immediately following the Gaganasamapada Tantra, this which is explained below shall be taught." The phrase "Therefore" (tasmāt) signifies the sense of sequence and cause.
Following that, it is stated explicitly: "Then..." The use of the word "then" (atha) is for the purpose of auspiciousness. Stating auspiciousness and so forth at the beginning of a treatise is intended to clear away obstacles for the listeners or to bring them under one's influence. Thus, it is said: "In relation to the preceding nature, it is either auspicious or for the sake of mastery. Therefore, the word 'then' is the cause for the sequence of the treatise."
If one asks, "What is that explanation?" it is stated: "The Secret." "Secret" means that which is to be concealed, because it is not to be shown to others such as the Hearers (śrāvaka). Alternatively, that which is to be accomplished by unifying method and insight is the secret. Alternatively, these three—the vajra, the lotus, and the bodhicitta—are the secret. As it is said: "The letter ra is explained as the vajra; the letter ha is explained as the lotus. The seed-syllable of those two is explained as sya." This is because the letter ra resembles the tip of a vajra, and ha resembles the beak of a bird. The union of sa and ya has the form of the seed-syllable of both. Furthermore, in the term sāyana (to be firm), the final letter is taken, which is the ultimate.
To clearly show how it is to be explained, it is stated: "In brief." This is intended to mean that it is explained very extensively in the Gaganasamādhi-tantra.
To clarify that very point, it is said, "not extensive." Alternatively, it should be construed as "not concise, but extensive." The purpose here is this: the Ākāśasamaya-tantra is the extensive source text, whereas here the meaning is extensive; that is to say, the three cakras are to be explained as the nature of the three realms. Now, the four words shall demonstrate the distinction of the secret itself. The word "Śrī" (Glorious) is a term of veneration. "Heruka" is the name of the Blessed Lord in this tantra; the Heruka in whom Śrī is the primary [quality] is "Śrī Heruka." His "perfect union" (samyoga) is the Blessed One’s complete embrace of the consort Vajravārāhī in a manner of single flavor. The Blessed Lord Heruka, as the nature of the three realms, is indicated by the three syllables. "All phenomena are devoid of cause," "all phenomena are devoid of conceptualization," and "all phenomena do not abide anywhere"—this is the nature of the three syllables of non-apprehension. Alternatively, "Śrī Heruka" is the word to be qualified, and "secret" is the qualifying word. By that very [secret], all desired aims are accomplished; thus the Blessed One has specifically taught it. "All desires" means every desire, and that itself is the purpose of that meaning. The one who accomplishes that is the Blessed One; therefore, it is "that."
Alternatively, one should make the specific connection: "all desires" because they are both desires and all. Regarding the phrase "later than the later," since there is no distinction between the subject to be taught and the teacher, it refers to the Later Tantra, the Gathering, and so forth. Furthermore, that which is even higher than that is the "Vajra Net of Ḍākinīs." In this context, "ḍākinīs" refers to those who abide in the three wheels. Their "net" refers to the assembly. Their "vow" (saṃvara) means that which is accomplished and concealed. "Ḍākinī" means one who goes in the sky; it means to travel and move through the atmosphere. Alternatively, because the ḍākinīs have the nature of moving in the sky, or because they are a "vow" (saṃvara) here like a net in the sense of turning back from going outward, it is called the "Vajra Net of Ḍākinīs." Therefore, that is applied as the subject matter.
Now, to show that the Blessed One, the glorious Heruka, is the great self of the Lord himself, and to first indicate his abode, it is called "Secret." Here, the word "secret" indicates all the ḍākinīs who abide in the three wheels. In that secret and excellent secret, they are of one taste and one mode, pervading the entire expanse of space. It is the dwelling place of the Blessed One, the glorious Heruka, in perfect union with Vajravārāhī and the others. If one asks what that is like, it is described as "supreme." "Supreme" means the most excellent.
Because it is the basis of both mundane and supramundane wisdom, it is the principal, the guru, and the unsurpassed. Furthermore, as to how this is so, it is said: "The Joyful One." It is "the Joyful One" because it is itself delightful through the activity of the play of unsurpassed offerings. Now, to explain that the excellence of the retinue is not something other [than the principal], it is said: "The self of all, eternally abiding." This means that the self of the three wheels is the body or the very essence that abides there. "Eternally" indicates an essence that is never separated from that state. "Abiding" indicates the nature of fearlessness through the oneness of the three realms. Now, in order to demonstrate the excellence of the teacher, it is said: "The actuality of all ḍākinīs, the Sattva." The term "ḍākinī" is merely an illustration; one should understand it to be the actuality of all ḍākas and ḍākinīs. It is the very essence of the nature or the tantra, meaning that it has become completely integrated. It is a "Sattva" because it acts for the benefit of all sentient beings, or because it possesses the quality of supreme stability. It is a "Vajra" because it is indivisible; it is called "Vajrasattva" because it acts for the benefit of all sentient beings through vajra-wisdom. Or, [it is called Vajrasattva] because of the great deity and...
That which is unmoved by Viṣṇu, Brahmā, and the others is Vajrasattva. Alternatively, because he is the essence of method and insight, or because he is distinguished by possessing the method for the perfect fulfillment of the welfare of self and others, he is sublime. Since the supreme bliss worthy of unsurpassed offerings is the essence of mental joy, the Blessed One himself is called "Supreme Bliss" (Sukhāvatī).
Regarding the question of whether the perfect fulfillment of the welfare of self and others is a distinction of the gods and others, in order to clarify this, it is said: "This is," and so forth. The word "this" (ni) is used for emphasis. Because he is born of himself, he is "Self-Arisen" (Svayambhū), meaning he did not arise from another. Furthermore:
"The mind of all sentient beings,
Because it is stable, is explained as 'Sattva' (Being).
Through meditative equipoise, it is 'Samādhi' (Concentration);
Through certainty, it becomes 'Vajra' (Diamond).
Through the application of the blessing of Sattva,
It becomes once again Vajrasattva."
As it is said, because he was not created by anyone, he is explained as "Self-Arisen." Because he possesses perfect fortune, he is "Bhagavān" (the Blessed One). Alternatively, he is called "Bhagavān" because he has conquered the four Māras and so forth, or because he has conquered the afflictions (kleśa) such as desire. Alternatively, he is "Bhagavān" because he possesses the six qualities of Īśvara and so forth. Furthermore:
"Sovereignty, beautiful form,
Glory, fame, wisdom,
And perfect diligence—
It is stated: "The six are said to be possessed." Regarding the term "hero" (vīra), it should be applied as "this hero," in order to exclude the application of the term "hero" to anything else. For example, it is like saying, "Arjuna alone is the wielder of the bow; it is no one else." Alternatively, because he is the essence of the twenty-four heroes, he is described as being none other than them. Therefore, it is said: "He is the ḍākinījālasaṃvara," which refers to the Blessed One.
Now, in order to demonstrate the generation stage (utpattikrama) of that Blessed One of the Equal Wheel, the passage beginning with "Arising from the manner of sound" and ending with "Listen to what is taught in the tantra" is spoken. Furthermore, this shall be taught in brief according to the oral instructions of the Guru. The sequence is as follows:
First, one should sit in a place conducive to the mind and place a pill of the five nectars (pañcāmṛta) in the mouth. The practitioner, facing south, should emanate the ground of a most terrifying great charnel ground. Then, reciting three times, "I shall become the glorious Heruka in order to bring benefit and happiness to all sentient beings," one instantaneously emanates the form of the Great Seal (mahāmudrā), complete with the goddesses to be explained, generated from the syllable HŪṂ. One recites the vowels and consonants three times and places the three syllables of "Heruka" on the crown of the head, the throat, and the heart, respectively.
"All phenomena are devoid of causes," "all phenomena are devoid of conceptual construction," and "all phenomena do not abide anywhere"—with these, one should cause one's own self and likewise all external stable and moving entities to become unmanifest. Then, by the power of previous aspirations, one should visualize the three syllables OṂ ĀḤ HŪṂ in the direction of space, arranged in an upper and lower sequence. From the complete transformation of HŪṂ comes a vajra. From the syllable HŪṂ residing at the hub of that vajra, light rays emerge and pervade the entire expanse of space as far as the Cakravāḍa mountains. These light rays, in the form of hooks that engage in the welfare of all sentient beings, re-enter those three syllables: OṂ enters ĀḤ, and ĀḤ enters the vajra. Through this sequence, from the tips of the vajra and so forth, they dissolve into the hub of the vajra. The hub of the vajra dissolves into the syllable HŪṂ. The ŪṂ dissolves into the HA. The HA dissolves into the head-stroke (mātrā). The head-stroke dissolves into the form of a half-moon. That dissolves into the drop (bindu). The drop dissolves into the sound. The sound dissolves into mere sound, and one should rest in a state where even the apprehension of mere sound is abandoned.
In order to purify the vessel of the world, one generates the maṇḍalas of wind, fire, water, and gold from the syllables YA, RA, VA, and LA. Upon that, from the syllable KA, one generates a tortoise or a skull-cup. Upon that, from the syllable A, a crossed vajra. Upon that, from the syllable PAṂ, an eight-petaled lotus.
Above that, from the syllable Suṃ, arises Mount Meru, four-sided and composed of the four kinds of precious gems. Above that, at the center of a lotus, one should visualize a moon and sun maṇḍala, which are the complete transformation of the āli and kāli vowels and consonants. From the mere sound abiding in the direction of space, one should sequentially visualize the syllable Hūṃ upon the moon maṇḍala. From its complete transformation arises the Blessed One, perfectly united with Vajravārāhī. He has twelve arms; with the first two hands, holding a vajra and a bell, he perfectly embraces the goddess. With two hands, he holds the bloody elephant hide as a garment behind his back. In the third, fourth, fifth, and sixth right hands, he holds a trident, a battle-axe, a curved knife, and a ḍamaru drum. In the four left hands, he holds a khaṭvāṅga, a skull-cup, a noose, and the head of Brahmā. He is endowed with the six mudrās and adorned with a crown of matted hair. His crown is marked by a crossed vajra, and on the left side, he is distinguished by a crescent moon. He is supremely beautiful with five skulls and wears a vajra garland. He has three eyes, and the color of his first face and his entire body is like the color of a rain cloud. His left face is green, his back face is red, and his right face is yellow. He wears a sacrificial thread consisting of a garland of human heads, which are the complete transformation of the āli and kāli. He wears a lower garment of freshly flayed tiger skin and, with his right leg extended, he treads upon the lord of spirits, seated upon the center of a lotus.
Surrounded by the four goddesses residing on the petals, she dwells in the center of the three wheels. Vajravārāhī is free of ash, adorned with the five mudrās, such as the bone belt, and is naked with her hair loose. Her right hand, holding a vajra, is extended upward to embrace [the consort] by the neck; she holds an entrail filled with human blood. She has two faces and holds a kapāla in her left hand, standing in the posture with the left leg extended. Other specific details should be understood from other extensive sources.
Regarding the term "emergence" (niḥsṛta): because it arises from the manner of the sound and shares a common locus, it is indicated by the fifth case, meaning "arisen from the union of the two empowerments." Therefore, the use of the plural phrase "from the sound residing in the direction of space, because of which they emerge" is for the purpose of understanding that all the heroes and ḍākinīs endowed with the three wheels emerge from a single sound.
If one asks how so, it is said: "It is the sphere of activity for those who practice the samaya." Samaya is of two types: that which is to be guarded and that which is to be consumed. Their "practice" is the engagement in conduct. That itself is the "sphere," meaning that which has become the object; thus it is so called. Alternatively, "samaya" refers to the goddesses, and their "practice" is the conduct, while the "sphere" of that is the heroes. For that very reason:
"Listen to the wisdom of the ritual of union itself as taught in the tantra."
Thus it should be applied. "Difficult to find in the three worlds" means exactly as it is stated: in the higher realms, the human world, and the subterranean regions. Alternatively, it should be applied as "the wisdom of those who are the heroes and so forth within the three worlds." "Abiding perfectly in the beginning, middle, and end" means abiding in the mind, speech, and body, or else it refers to the wisdom of the ritual through the single flavor of all deities. Regarding "the union of insight and method," insight refers to all the ḍākinīs, such as Vajravārāhī and others; method refers to all the heroes, such as the Blessed One and others. The wisdom of the ritual that is the union with them is what is meant by that term. "Just as" means just as it is endowed with mantra recitation, meditative concentration, and so forth. "The union itself" indicates not only the wisdom of such a ritual but also the yogi; it should be applied as: "Listen to all that is taught in this tantra, just as it is taught in the Gaganasamādhi-tantra." For that very reason, it is said, "it is difficult to find." By the word "and so forth," the maṇḍala, the homa fire offering, and external medicinal substances and so on are included. By the word "application," it is explained as the specific applications taught with reference to the subjugation of others and so forth.
"Listen!"—some maintain that this was spoken by the Blessed One himself to the Venerable Mother. Others say that both [the Father and Mother] spoke in a single voice, such that they are one and the same. Still others hold that the Blessed Mother is the one who teaches the Blessed One. For that very reason, she addressed the Blessed Great Hero with the four offerings.
Now, in order to teach the ritual of the unsurpassed offering at the stage of emission, which is the culmination of the sequence of churning and being churned, the words "relief" and so forth are mentioned. "The intermediate" refers to the lotus. "The supreme relief" is the placement of the tongue. If one asks what that is like, it is said to be "even with urine," which means "together with the bodhicitta." "At the time" refers to the time of the stage of emergence. "Specifically" refers to the specific union of the vajra and lotus. "One of the families" is a term for the samaya of the tantra; it means that one should make offerings to the outer goddess who is of the nature of Vajravārāhī, in such a way that she becomes perfectly pleased. The word "also" has the sense of "because."
"The messenger is the innate accomplishment,
The supreme, the middling, and the lowest;
Therefore, with the mind absorbed within,
One should achieve the desired accomplishment."
This is the meaning. The intention behind this is as follows:
The outer goddesses of the three cakras are directly present, and all should regard them with a mind of universal joy. From the words "one's own substance, the drop" up to "will also be accomplished through concentration," the meaning is literal and thus easy to understand. Regarding the phrase "the practitioner in profound meditative equipoise," it means that in every respect, the practitioner should familiarize the mind with yoga. "Samaya" refers to the goddesses; "to be constantly maintained" means that because they are non-violent, they are to be maintained at all times. Regarding the words "by violating the samaya, in the maṇḍala, empowerment and accomplishment will not be obtained," the term "samaya" refers to that which is to be guarded and that which is to be consumed; "by violating" means by failing to do so. It also refers to the goddesses of the samaya and the yoginīs who follow them; "by violating" means by failing to maintain them. "Empowerment" is used merely as an illustration. The remainder is easy to understand. Now, by the words "honey" and so forth, the five nectars are taught: "honey" is the seed; "vermilion" is blood; "along with camphor" means along with "great flesh" (mahāmāṃsa); "also red" refers to urine; "sandalwood" is excrement, and "red sandalwood" is a copulative compound. These are joined by the word "combined." "In the midst of the assembly" means in the center of the three cakras, or alternatively, in the center of one who maintains the union. "Abiding" means practicing. The particle "ni" serves to exclude other applications.
Since everything is also vajra, they are "all-vajras," which refers to the Buddhas, the Blessed Ones. Their "signs" are the samayas that have become signs. The term "sign" refers to the lotus vessel, up to what is called the "great conch." Because one holds these, it is said: "Holding the signs of all vajras." These are the distinctions of the five nectars. Regarding the phrase "joining the thick and the tip of the ring finger," this should be understood as tasting with the thumb and the ring finger. "Yoga-knowledge" means a mantrin endowed with deity yoga. Regarding "the drink of peace," this is not inferior to the drink of peace; nevertheless, just as brahmins partake of a drink that is considered extremely purifying at the time of a sacrifice, it is intended that a "yoga-knower" such as this mantrin will attain accomplishment. "Permanent" is easy to understand. Regarding "the four offerings," these are the outer, secret, mental, and inner offerings. Alternatively, the four are the mahāmudrā, samayamudrā, dharmamudrā, and karmamudrā; the offering by means of these four is the "four offerings." Likewise, regarding "the two empowerments in meditative equipoise," this means becoming equal. "Hero" is an address to the Blessed One. "Holding suchness" refers to the practice of yoga. Alternatively, "suchness" is the state of being non-other.
Then, because all those who hold the three cakras perceive them as a single flavor, they unify the bliss of gods and humans. The vajra is the Blessed One; because he holds it, he is the Vajradhara, the practitioner of yoga. "Not even a sixteenth part is equal to it" means that even a single fraction of the bliss of such yogins cannot be matched or attained by those who hold other yogas. This concludes the first chapter.
Now, in order to show the place for drawing the maṇḍala, it is said: "There, where the dung has not fallen," and so forth. "Practicing in the charnel ground" means that wherever the maṇḍala is drawn, one should meditate on that place as being like a great charnel ground. "Charcoal from cremated corpses" and so forth teaches the application of the pigments. "Endowed with all characteristics" means endowed with the characteristics of an ācārya. "Perfectly knowing" means that the individual appearances have arisen. "Tantra" means being skilled in the entire meaning of the tantra. Alternatively, it means being endowed with the time for the secret empowerment, which is the union of the vajra and the lotus. "The glorious Heruka, knowing the secret mantra" means being endowed with the characteristics of an ācārya as explained, such as having previously performed the approach retreat, being without doubt, and being without anger.
By the phrase "skull" and so forth, the signs to be applied as limbs are shown to be the Great Seal (mahāmudrā) endowed with the six seals, according to the principle that "the general becomes a particular." The phrase "adorned with a single piece on the crown" indicates the presence of a garland of skulls; by this very [phrase], the single-piece skull is explained as being supreme. In all tantras, the characteristics of the Great Seal and so forth are taught in a disordered manner, and these should be practiced in their complete sequence according to the oral instructions of the guru. For that very reason, it is said that the wise one, having made themselves Śrī Heruka, [should act]; and following that, "one should remember Śrī Heruka" means that one should practice the complete arrangement of the maṇḍala. For that very reason, it is said: "This wheel should be placed at the heart." Having thus donned the armor, "one's own body should be armored in this way." Regarding "the fences should be placed in the directions," this means that immediately after reciting the samaya of the vowels and consonants, the fences of hatred, the fences of desire, and the fences of delusion should be placed. It is intended that later, at the time of completing the multi-storied palace and so forth, the fences of the vajra, the fences of the lotus, and the fences of the wheel should be placed. Having thus become armored, "below, the weapons should also be placed." Regarding this:
One should stabilize the ground, down to the very limits of the subterranean realm, as being of the nature of the vajra. Regarding the phrase "the identity of the wheel, equal to weapons," this means that one should abide within the wheel and likewise armor oneself with a network of weapons. Regarding the phrase "a network of arrows above," the network of arrows is upon the vajra; such a network of arrows should be arranged above. Furthermore, the term "oneself" refers to the fact that after the wisdom-being has entered, one should place [the deity] within the celestial mansion and then present the network and so forth; this is the intended meaning. The phrase "in that way" and so forth demonstrates that the mantra practitioner is fearless in drawing the maṇḍala. Regarding the phrase "adorned with mantras and mudrās," the meaning is that one is together with an outer goddess who is well-trained and skilled. The phrase "accomplishment" and so forth is easy to understand. Regarding the phrase "then" and so forth, the intended meaning is that one should proceed to cast the lines of the maṇḍala. Regarding the phrase "the supreme network of ḍākinīs," the meaning is all those who abide in the three wheels. Regarding the term "offer," it means to perform an offering or to bestow one. The phrase "in the center of that" and so forth is exactly as it appears in the meaning. Regarding the phrase "radiant" and so forth, the characteristics of the mahāmudrā are taught in detail; "radiant" means possessing splendor and being intensely blazing. The remainder is exactly as it appears in the meaning. Regarding the phrase "excellent eyebrows, wide vajra [eyes],"
"Excellent and symmetrical eyebrows" refers to having eyebrows that are beautiful and even, like a vajra; this is how the phrase should be applied. Alternatively, it means having eyebrows that are wide and spread out as far as the vajra garland of the forehead. "Adorned with a garland of fifty" means adorned with a garland of fifty human skulls from which blood is dripping. The phrase "situated in front of that" and so forth clearly indicates Vajravārāhī. Regarding the phrase "facing the Great Terrifier," some claim it means facing Maheśvara, but that is incorrect because it is not the appropriate context and because this is the stage of Vajravārāhī’s Mahāmudrā. Therefore, the meaning is this: the "Great Terrifier" is the Blessed One, and she is facing him, with her body, speech, and mind completely embracing his. The remaining parts are easy to understand. The phrase "the cardinal and intermediate directions" extends up to the point that Kākāsyā and the others should also be worshipped. Then, the phrase "the vase" and so forth teaches a partial illustration of the characteristics of the vase to be held: it should be without a black base, have a large belly, a hanging lip, a long neck, and so on. The phrase "pearls" and so forth indicates the five kinds of precious gems. "Copper" refers to a specific quality of the vase.
The remainder is easy to understand. If vases are not obtained, one should make nine; if they are obtained, one should make thirty-seven vases. These consist of the four vases for Lāmā and the others, the eight vases for Kākāsyā and the others, the all-activity vase, and the victory vase—making one for each of the deities, which results in thirty-nine. The phrase "with gold and so forth" means that one should make the maṇḍala as beautiful as possible using whatever precious substances are available. The passage beginning, "If one worships the delightful supreme city, there is no doubt of accomplishment," is very easy to understand. The phrase "the self with faces on all sides" is a qualification of the self; it means that one should assume the nature of the glorious Heruka, because the Blessed One has four faces. The phrase "sprinkle well with urine" means that one should thoroughly sprinkle oneself with vajra-water that is purified by mantra and mixed with fragrance. The phrase "one should offer a hundred lamps" is to be taken literally, or alternatively, it refers to the various types of heroes, because in other sources the "five lamps" are explained as referring to the five heroes. The passage, "The ḍākinīs of space, one should mentally place them all above," means that they reside in the mind maṇḍala, because the mind is by nature that which travels through space. The passage, "Whichever ḍākinīs are upon the earth, one should place them throughout the maṇḍala," means that "upon the earth" refers to the earth maṇḍala.
Regarding that, the phrase "the practitioners in the entire maṇḍala" means that the wheel of speech (vākcakra) should be arranged in every respect. This is because the wheel of speech resides in the middle. Furthermore, those who reside beneath the earth should be understood as being arranged in the body maṇḍala (kāyamaṇḍala) by the power of the underlying meaning.
"All the mātṛs in the directions" refers to the four gates: Kākāsyā, Ulūkāsyā, Śvānāsyā, and Sūkarāsyā, who are to be arranged in the directions in sequence. In the intermediate directions, Yamadāḍhī, Yamadūtī, Yamadaṃṣṭriṇī, and Yamamathinī are to be arranged in sequence.
The phrase "if [one desires] accomplishment" and so forth indicates the five types of offerings. "One should also offer a hundred lamps" was not explained previously; "fragrance and flowers" are mentioned for the purpose of completing the five types of offerings. The phrase "Glorious One" and so forth is not analyzed here because its meaning is self-evident. "Being in perfect meditative equipoise" refers to the stage up to the complete purity of all the offering rituals. This concludes the second chapter.
Regarding the phrase "Then..." and so forth: "the ācārya" refers to anyone who is in proximity to the maṇḍala; that is the meaning of "ācārya." "To the best of one's ability" and so forth indicates the offering to the guru. The phrase "with the bell and so forth" describes the ritual actions to be performed by the ācāryas other than the principal one.
The passage beginning with "beat the drum" and so forth teaches the twenty-fold ritual of offering. The section up to "its family shall be shown" is easy to understand. Following that, having completed all the empowerments according to the rituals well-known from other tantras, since the ritual of the secret empowerment is now the primary focus, an offering must be performed; thus, the section beginning with "then the master" teaches the secret empowerment.
"Perfectly composed in meditative equipoise" refers to the teaching of one's own yoga as the glorious Heruka. Furthermore, one should generate the union with Vajravārāhī, don the great armor and so forth, and likewise prepare the disciple. On the second day, having once again properly made offerings to the maṇḍala and performed the blessings and so forth, one should sit upon a throne or a comfortable seat in the center of the maṇḍala or near it, and begin the secret empowerment.
"Supreme mudrā" refers to an external woman who has been well-trained in the mantra tantras, who possesses the samayas such as those regarding what is to be consumed and what is to be protected, and who is well-established in the absorption of the deity and is single-minded in her application; it does not refer to others.
"By reciting the great vermilion three times, one should apply the drop (tilaka) to her."
Regarding the phrase "thus": because she possesses the characteristics previously explained, together with that goddess who possesses flowers, just as joy is generated through the sequence of vatsyamānā and so forth, so too, during the stage of the emergence of the union of the vajra and the padma, the disciple whose face is covered should be empowered by the vajra and padma abiding at the crown, the forehead, the two eyes, the mouth, the throat, and the heart. The disciple should also partake of it like nectar (amṛta). Then, after that, the face covering should be removed and the maṇḍala shown. Regarding the phrase "the location of whichever deity": this is the location for the conferral of the secret empowerment. Regarding the phrase "there, that should be shown": the external goddess who is capable of conferring the empowerment should be shown. Regarding the word "authentically" (samyak): it is by means of a non-conceptual mind. This is because the disciple must also proceed in that same manner. Then: "The disciple, being well-composed and having bowed deeply, should then perform the circumambulation starting from the left. To the maṇḍala and to the guru, one should prostrate according to the ritual." This means that the disciple should accomplish that very same thing for the guru through the same ritual by which the guru bestowed the secret empowerment upon the disciple. The phrase "then" and so forth is easy to understand as it is according to the actual meaning. "All that is the abode of the glorious Heruka."
This means: "to the yogi who maintains the union of glorious Heruka." This is the third chapter.
Then, regarding the statement, "The yoginīs sport upon the earth," this is spoken in order to show the individual names of the ḍākinīs residing in the three cakras. It is taught in reverse order, beginning with the words "Great Diligence" and so forth. Likewise, regarding the statement, "The mantra that expresses one's own name for all purposes," and so on, if one prefixes the syllable Oṃ and appends Hūṃ Hūṃ Phaṭ to the names of the twenty-four heroes, the four ḍākinīs, and the eight such as Kākāsyā and the rest, there will be thirty-six mantras. The syllable Oṃ is taught to be that which clarifies everything.
"If one sees this supreme yoga, others are like essence-less grass," means that if one sees this yoga of Śrī Vajra Heruka, others are like specific types of grass—similar to grass that has been eaten by insects and is devoid of essence. With the words "Accomplished" and so forth, the powers of the yogi who has now perfected the practice are shown. "By the very accomplishment, all desires are fulfilled" means that one will possess the capacity to perfectly fulfill whatever is desired. "Becoming a hero" means becoming a hero situated in the center of the three cakras, one who overcomes adversaries. "Accomplishment" is...
"In the house, the maṇḍala is seen" means that one sees the maṇḍala drawn in the maṇḍala house. If the qualities as they have been taught are accomplished merely by completing the ritual of empowerment, what need is there to mention the power of constantly training in recitation, meditation, and so forth? To demonstrate its greatness, it is said: "Always meditating on that," and so on. "Accomplishment" refers to the result of that. "Spoken by the Tathāgata" means that since the Buddha, the Blessed One, speaks without error, he is spoken of here as being authoritative. This is the fourth chapter.
Now, here, "these are the words of the mantra" indicates the ritual for extracting the root mantra of the Blessed One, the glorious Heruka. "Having combined the vowels and consonants" means that the vowel letters and the classes of consonants should be written without inequality or omission. "One should transform the classes" means that, for the time being, the consonant letters of the mantra should first be extracted. "To be known as four by four" means that the mantra will consist of eight lines. "From the grid of the Supreme Sage, the Hero residing there should be extracted" means that because the teacher and the method of teaching are one, the word "Hero" is explained as referring to the mantra. "The accomplisher of all desired aims."
This indicates the power of the mantra. "The fifth of the fourth" refers to the letter na. "The fifth of the fifth" refers to ma. "The fourth of the fifth" refers to bha. "The third of the first" refers to ga. "Likewise, the twenty-ninth" refers to va. "The first of the fourth" refers to ta. "The fourth of the semivowels" refers to va itself. "The second of that same [group]" is ra. "The thirtieth" is śa. "The twenty-sixth" is ya. "Half of half a hundred" is ma. "The thirty-third" is ha. "The first of the first" is ka. "The third of the semivowels" is la. "The third of the first" is ga. "The thirty-second" is sa. "The fifth of the fourth" is na. "The fourth of the fifth" is bha. "The first of the semivowels" refers to ya. "The third of the second" is ja. "The first of the third" is ṭa. "The fifth of the fifth" is ma. "The first of the first" is ka. "Likewise, the eleventh itself" refers to ṭa. "The sixteenth" refers to ta. "The first of the third" is ṭa itself. "The twenty-sixth" is ya. "The third of the fourth" is da. "The second of the sibilants" is ṣa. "The first of the first" is ka. "The twenty-seventh" is ra. "The twenty-eighth" is la. "The third of the first" is ga. "The fourth of the fifth" is bha. "The thirty-first" is kha. "The fifteenth" is ṇa. "The twenty-fifth" is ma.
The second of the first [group] is kha. The twenty-sixth is ya. The thirty-second is sa. The last of the uṣman [sibilants] is ha. The thirty-second itself is again sa. The fourth of the fifth [group] is bha. The third of the second [group] is ja. The fourth of the fifth [group] is bha. The third of the uṣman [sibilants] is sa. The twenty-
seventh is ra. The first of the antaḥstha [semivowels] is ya. The twenty-first is pa. The second of the antaḥstha [semivowels] is ra. The thirtieth is śa. The first of the fifth [group] is pa. The first of the uṣman [sibilants] is śa. Likewise, the syllable dyā itself—by thus showing its own form, the seed syllable of the Blessed Lady’s dharmamudrā is taught. The first of the fourth [group] is ta. The first of the uṣman [sibilants] is śa. The twenty-eighth is la. The second of the first [group] is kha. The first of the third [group] is ṭa. The third of the first [group] is ga. The fourth of the fourth [group] is dha. The second of the antaḥstha [semivowels] is ra. The fifth of the third [group] is ṇa. The syllable vyā is expressed in its own form and is shown to be the seed syllable of the Blessed One’s dharmamudrā. The fourth of the first [group] is gha. The eighth syllable is ja. The fifth of the fourth [group] is na. The fifth of the fifth [group] is ma. The first of the first [group] is ka. The twenty-seventh is ra. The fourth of the fourth [group] is dha. The twenty-seventh is ra. The twenty-sixth is ya. The twenty-fifth is ma. The thirty-third is ha. The fourth of the fourth [group] is dha. The fifth of the fifth [group] is ma. The fifth of the fourth [group] is na.
The first of the first is ka. The twenty-seventh is ra. The fourth of the antaṣṭha is va. The twenty-first is pa. The second of the uṣman is ṣa. Likewise, the twenty-sixth is the letter ya. Regarding the term "King of Knowledge" (vidyārāja), "knowledge" refers to the ḍākinīs residing in the three cakras; since he is their king, he is the "King of Knowledge," which is the meaning of his secret mantra. "Abandoning all practices" means that accomplishment is achieved through mere recitation. The remainder is easily understood. This is the fifth chapter.
Regarding the phrase "the seed of the eighth from the ya-group" and so forth, this is the extraction of the heart mantras of the six armor-heroes. The eighth seed from the ya-group is ha. Regarding "the twelve vowels," this refers to the placement of the seed ha beautified by the twelve vowels, excluding the neuter ones. These are: ha, hā, hi, hī, hu, hū, he, hai, ho, hau, haṃ, haḥ. "Omitting the middle letters" means that the second, fourth, sixth, eighth, tenth, and twelfth letters are removed. "The six limbs are Heruka" means the six limbs of Heruka; this is in the manner of the inseparability of the support and the supported, or in the ultimate sense. "Union with the six heroes" refers to the union with the six heroes through the letters oṃ and so forth. "Perfectly abiding as a single letter" refers to the letter ha.
The meaning is that the syllable Oṃ is placed above. What are those mantras? Therefore, it is said:
Oṃ namaḥ svāhā vaṣaṭ | hūṃ hūṃ phaṭ and perfectly endowed, the practitioner should know these as the heart-mantras. This means that the practitioner should understand them in that way.
"First, in the heart itself" means that Oṃ ha is Vajrasattva, located in the heart.
"Second, should be known at the crown" means that Namaḥ hi is Vairocana, located at the crown.
"Third, should be applied to the top of the head" means that Svāhā hu is Padmanarteśvara, located at the top of the head.
"Fourth, it becomes the armor" means that Vaṣaṭ he is Śrī Heruka; one should know this as the manner of the armor on the two shoulders.
"Fifth, it becomes the eyes" means that Hūṃ hūṃ ho is Vajrasūrya, located in the two eyes.
"Sixth, it is asserted to be the weapon" means that Phaṭ haṃ is Hayagrīva; it should be applied as a weapon to all the limbs.
This is the sixth chapter.
The thirteenth [verse] is: "Combined with the syllable O, perfectly endowed with the eleventh vowel, the sixth letter should be adorned." This means the sixth letter of the mantra should be combined with E.
"The fourth vowel itself should be combined with the seventh letter." This means the seventh letter of the mantra should be combined with I.
"The eleventh vowel itself..." [is combined with the eighth letter].
"The wise should join the eighth" means that the eighth letter of the mantra should be joined with the vowel e. "Endowed with the second vowel, the ninth letter should be adorned" means that the ninth letter of the mantra should be joined with the vowel ā. "The second vowel itself should be joined with the twelfth letter" means that it should be joined with the twelfth letter, ha. "Endowed with the second vowel, take the twenty-first letter" means that the fourteenth letter should be joined with the letter ya, and that very letter should be joined with the vowel a. "Taking the twentieth letter, it is endowed with the third vowel" means that if it is joined with the fifteenth letter na, the third vowel should be joined with it. "Perfectly endowed with the fifteenth vowel, the sixteenth" means that the sixteenth letter should be joined with aṃ. "Endowed with the third vowel, the seventeenth letter is intended" means that the seventeenth letter should be joined with the third vowel i. "With the second vowel itself, join the eighteenth letter" is easy to understand. "The second vowel itself should be joined with the twenty-first letter; with the fifth of the fifth itself, join the twenty-third letter; the thirteenth vowel itself should be joined with the twenty-fourth letter."
All of these [terms] are easy to understand. Regarding the statement: "Having taken the first class, join it with the twenty-fifth letter," the meaning is that the letter ka should be joined as the base of the twenty-fifth letter. "Endowed with the second vowel, it becomes the twenty-sixth letter" means it should be joined with the second vowel. "The twenty-eighth itself is joined with the fifteenth letter" means it should be joined with the letters da and ṅa. "Perfectly endowed with the first of the third [class], with the lower part together with fire" means that the subscript ra should be joined beneath the letter ṭa. "Likewise, join it with the second vowel" means that ṭa should be joined with the letter ā. "The twenty-ninth letter" means it should be joined beneath ṣa. The remainder is easy to understand. "Āditya" is the name of ra. The remainder is easy to understand in that very context. "It destroys the heart of the ḍākinīs" means that by merely reciting this mantra, everything is terrified and the ḍākinīs and so forth are struck with fear. Oṃ should be joined at the beginning; hūṃ hūṃ phaṭ should be joined at the end—this is easy to understand. This is the seventh chapter.
Then, the union of all the sense faculties of one's own self is held to be the Cakrasaṃvara, the binding of the ḍākinī network.
This means that the glorious Heruka himself is the very essence of all the ḍākinīs who abide within the three cakras of mantra. The syllables beginning with ha are the twenty-two syllables of the heart mantra arranged in reverse order; this should be understood as: oṃ śrī vajra he he ru ru kaṃ hūṃ hūṃ phaṭ ḍākinī jvalasampara svāhā. Likewise, the heart mantras of whichever yoginīs they may be are also taught in reverse order; therefore, they should be understood as: oṃ haṃ hrīṃ hrīṃ hūṃ phaṭ.
The meaning of the syllables beginning with vaṃ is as follows: oṃ is to be joined before vaṃ; haṃ is before yoṃ; hrīṃ is before maṃ; hrīṃ is before hrīṃ; hūṃ is before hūṃ; and phaṭ is to be joined before phaṭ. Oṃ vaṃ is Vajravārāhī at the navel. Haṃ yoṃ is Yamī at the heart. Hrīṃ maṃ is Mohanī at the mouth. Hrīṃ hrīṃ is Kṣobhaṇī at the head. Hūṃ hūṃ is Trāsī at the crown of the head. Phaṭ phaṭ is Caṇḍālī, representing the weapons on all the limbs; these are the heart mantras of the six yoginīs. Oṃ vajra vairocanīye svāhā is the near-heart mantra of the Blessed Mother.
"The great vidyā of the ḍākinīs,
Has never arisen, nor will it ever arise."
This describes the greatness of the nature of the mantra. "The four jewels upon the earth, the garland mantra is the supreme; the great knowledge of the ḍākinī, the king of knowledge, Heruka."
"Action" refers to the maṇḍala, the mantras of the tantras explained by oneself and others. The "four jewels" are the four mantras themselves, which are the jewels: the garland mantra, the heart mantra, the near-heart mantra, and the armor mantra of the Blessed One and the Blessed Lady. In the tantra, these were arranged in whatever way was appropriate for the purpose of deluding all. This should be understood according to the intended meaning. Alternatively, they are the heart and near-heart mantras; or again, they have another meaning. The mention of the Blessed One’s root mantra is the innate one itself; the wise should understand it as being purified, clear, and endowed with power. It is taught as the Yoginī, performing all these functions. For that very reason, it is a "jewel"—a garland of mantras that has become like a precious gem. Just as a wish-fulfilling jewel bestows whatever is desired, so too should the garland of mantras of the Blessed One and the Mother be applied. For that very reason, the passage beginning with "the ḍākinī" describes its power and efficacy. "King of knowledge" is the name of the garland mantra, which refers to the root mantra. This is the eighth chapter.
Then, regarding the root mantra, the supreme activities are presented in their proper sequence.
The phrase "thus it is said" should be connected as follows: "The application of the ritual action of whichever mantra was first taught shall now be explained." The terms "the three worlds" and so forth are easy to understand. The phrase "the source of all deities" is mentioned again in order to clarify the accomplishments (siddhi); it is not the case that there is the fault of redundant repetition in all tantras. Regarding the phrase "scattering the clouds" and so forth, one should first take it in its literal sense. Following that, it is as follows: during the occasion of the perfect union of the vajra and the lotus, "scattering the clouds" means bringing the ḍākinīs under one's control. "Causing rain to fall" is by means of the stream of bodhicitta. "Turning it back" means stopping it, which is to abide together with the mudrā. "Drying up the ocean" means making it a place of exhaustion. "Showing the rivers to flow against their current" means stopping their slight outflow. "Turning back Indra" means that when one is enraged, one causes the senses of others to become unstable. "Causing the earth to quake" means shaking it by means of the pride of being the source of all phenomena (dharmodaya). "Climbing a tree and going wherever one desires" means traveling through the sky together with vidyā.
"Seizing all mantras" means that whatever secret teachings are explained within one's own home in the three realms, all of them are heard while remaining within the yantra. Regarding "seizing all accomplishments," all accomplishments are connected to the vidyādharas; having seized them, one gathers them. "Drawing out blood" means that even a king endowed with immeasurable protection is summoned. "Releasing them again" means placing them back in their own abodes. "Creating many hundreds of thousands of forms" means that for the sake of benefiting all sentient beings without exception, one emanates from one's own body, which is endowed with method and insight, such that it pervades the entirety of space. "Appearing if desired and becoming invisible if desired" means by the desire of the goddesses. Regarding "reducing palaces and the tops of trees to powder," the "palace" is the lotus because it is the abode of all buddhas. The "tree" is the vajra because it is the great manner of the person. The "tops" are the tips of the lotus; the meaning is that by means of the small, medium, and great [measurements], the vajra and lotus are brought into union. "Turning poison into nectar" means displaying poison as nectar.
"Even nectar is turned into poison" means that even objects similar to nectar are treated like poison; the meaning is that one does not engage with or become attached to them in an ordinary manner. "Turning the moon into water" means drinking the bodhicitta like milk. "Turning water into the moon" means that because water has been transformed into bodhicitta, it is experienced like a peaceful beverage. "Stealing all fragrances" means stealing the fragrances of those five nectars. "Transferring it wherever one desires" means transferring that fragrance into the food of others, such as brahmins and so forth.
Now, in order to clarify the previous meaning, it is said: "With the face of a garuḍa," and so forth. With the face, one moves and travels like the king of garuḍas. "Ejecting" means that just as a garuḍa travels by spreading its two wings, likewise, through the peaceful union, one engages with the goddess; the meaning is that having taken the bodhicitta with the mouth, it should be given into the mouth of the goddess. "The supreme among men" means that the supreme person who practices in this way will become the most excellent in the three worlds.
The phrase "the glory in the palm of one's hand cannot be stolen by anyone" means that even all the Victorious Ones (Jina) are unable to destroy such a yogi, as it depends solely upon his mere intention. The meaning of "of such a form" and so forth is exactly as it is, because it is the very pinnacle of excellence.
Regarding the phrase "with charcoal from a charnel ground," the oral instruction here is as follows: one should cut a branch belonging to the southern side of a bārura tree with an axe or similar tool using a me-śa (outcaste) person. On the fourteenth day of the waning moon, one should burn it at night, extinguish it with donkey urine, and collect the ashes of that charcoal, storing them well. After that, if one performs the ritual of the aforementioned mantra, the result will become irreversible.
Regarding the phrase "with a sprig of atimuktaka," the oral instruction here is as follows: at the time of a lunar eclipse, a mantra practitioner who has recited the mantra one hundred thousand times should sit upon an atimuktaka tree and perform the protective rites and so forth. One should make a red thread spun by a pure maiden. Wrapping a branch belonging to the western side with that thread, the practitioner, naked and with hair loose, should hold that limb with the left hand starting from the moment of the lunar eclipse until it is released, reciting the mantra continuously. After that, one should cut it with a weapon and perform the ritual as previously explained. If one distinguishes the tip and the root, that which is the tip will come, and the root will turn back. The remainder is exactly as the meaning [indicates].
By the words "food and drink" and so forth, it is taught that everything is easily obtained by the practitioner. This is the ninth chapter.
Then, by the words "thereupon" and so forth, the practitioner’s abiding in the three bodies is explained. In this regard, the oral instruction is as follows: the stage of abiding in the three cakras generated from the single syllable HŪṂ is the dharmakāya. The stage of recitation, having condensed everything into the single body and donned the great armor, is the saṃbhogakāya. Following that, the stage of the emanation and reabsorption of the vowels and consonants upon the moon at the heart lotus is the nirmāṇakāya.
Regarding the phrase "the enjoyment of wisdom will be attained," the enjoyment of wisdom is the close enjoyment; that is what will be attained. Furthermore, this continues until one becomes similar to the glorious Heruka. The remainder is easy to understand. By the words "this secret mantra" and so forth, the application of the heart mantra is shown. In this context, "heart" refers to what is precious. The remainder is the meaning as it is. This is the tenth chapter.
By the words "any person" and so forth, the characteristics of the "beast" are shown. Regarding "speaking the truth" and "not blinking," others say this means that the semen of others will not be quickly emitted. Regarding "keeping the eyes open for a long time," others say it means that the eyes will not blink quickly. The rest is easy to understand. This is the eleventh chapter.
The phrase "the sole of a human corpse" and so forth teaches the preparation of the pill at the time of the yoga of invisibility. "The three metals" refers to gold, silver, copper, and so on. The phrase "the tip of the index finger" and so forth describes the drawing of blood. The sequence for this is as follows: having taken a human skull-cup, the mantra practitioner first performs the preliminary service (pūrvasevā). Then, through the instantaneous yoga of the fierce Vajra, while reciting the syllable HŪṂ, one should emanate Khaṇḍarohā from one's own right nostril, holding a weapon in her hand. One should then meditate that she enters the channel-cavities of the five places of the victim whose name is invoked, and that the skull-cup becomes completely filled by the stream of their blood. Furthermore, in order to heal and restore them, if one meditates that the very same left index finger, in a gentle and peaceful form, completely fills the victim, they will abide in well-being. The phrase "having recited" and so forth clearly indicates the act of causing a headache. "Filling the skull-cup with milk" refers to the specific occasion, meaning it is filled with either milk or wine. "Bile" (gi-wang) is mentioned primarily as a representative; all the specific details of the ritual garlands are to be understood according to their actual meaning. These are for the yogi who has attained power. For one who has not attained power, at that time, one should remain in profound meditative equipoise, perform one hundred thousand recitations for each syllable, and in accordance with the ritual, place Khaṇḍarohā there and perform all the rites while remaining mentally composed. This is the twelfth chapter.
If one recites [the mantra] over one's own blood three times, places it in the mouth, and then spits it out to make a drop, it will draw out blood. This is the thirteenth chapter.
Regarding the passage beginning with "The yoginī is the form of the mother," although this refers to looking at livestock through the visualization of the desired application, the yoga of the donkey application is taught as being particularly superior. In that regard, the sequence of the oral instructions is as follows: just as the maṇḍala is encircled by a circular enclosure for the purpose of conferring empowerment, so should it be taken up.
In that [maṇḍala], in the center of the hub of an eight-petaled lotus, there is the syllable HŪṂ, which is the complete transformation of the vowels and consonants. On the four petals of the cardinal directions are both the heart mantra and the near-heart mantra. On the four petals of the intermediate directions are skull cups completely filled with blood. On the twenty-four spokes are the forty-eight mantras of Khaṇḍakapāla and the others. Inside the root lines are the mantras of the eight [goddesses] such as Kākāsyā. Above the root lines, at the locations of the four gates, the four words of Sumbharāja are to be placed in sequence. On both sides of the enclosure are the root mantras. Outside the enclosure and above the gates, and on the outer gate-arches, at the eight intermediate points, are the two armor mantras. On the circular enclosure is the root mantra of the Blessed Mother. Outside of that, it is surrounded by the seed syllables of the great armor, such as Pullīramalaya, which are like rays of light.
In the center of that wheel, place an image of a donkey made from rice flour, anointing it with sesame oil and lac juice. Visualize the ritual of the donkey with blood dripping from its mouth according to the sequence explained in the Tantra. Light lamps in the four intermediate directions and, having first performed the preliminary service with the mantra of one’s desired aim as explained here, recite the mantra continuously without interruption. If one gazes at the image, it will appear there; this is the pith instruction. Regarding the phrase, "Having made the offering cake according to that sequence," the meaning is that it should be consumed. This is the fourteenth chapter.
Now, with the words "Then, regarding all the vows," and so forth, the symbolic terminology of the letters is shown; that is to be understood exactly as it is. In that context, "Ḍa" and "Ḍi" should be known as the expressive terms for the occasion. "Lāmā" means that she has arisen from the Lāmā family. "Thigh" means she desires to engage in perfect union with you. This is the fifteenth chapter.
"The supreme samaya" means the most excellent commitment. "Which gladdens the mind, should be given to the noble ones"—the intention is that, having examined one’s own samaya, one should act in accordance with the desires of the goddesses. With the words "Then," and so forth, the characteristics of the goddesses’ own samaya and the samaya of others are shown; all of these are easy to understand. "Arisen from that family" means having entered the teaching of the Sugata.
"Following the noble lineage of the heroes" means that they have arisen from the family of Śrī Heruka. "The mind of the heroes is perfectly joined with the number of deities" means that they have arisen from the Vajra family. "They have arisen from the Vajra family" means they have arisen from the family of Vajravārāhī. "They follow the Tathāgata family" means they have arisen from the family of Vairocana. By the words "Thus, I have explained these seven," and so forth, it is taught that the practitioner who possesses these qualities is worthy.
Regarding the words, "The syllables of the family vidyā are also the six families," the "family" refers to the practitioner's vidyā, meaning the goddess who has become a companion; she is designated as the syllable itself because she is the essence of fearlessness. "They have become the families" means that the six colors arise, which signifies that they become sixfold. The passage beginning with "Their own mudrās" describes the characteristics of the six families, which are easy to understand.
This is the sixteenth chapter.
Then, "The yoginīs and likewise the ḍākinīs are difficult to find" means that they are difficult to encounter for yoginīs and ḍākinīs. "The five nectars have perfectly arisen" means that through familiarity with the five nectars, they will become easy to find; this is the intended meaning. "Yāminī and the other seven," and so forth.
The general and specific characteristics of the bodies and so forth of the seven, such as Rūpiṇī and the others, have been explained; by merely knowing these, they become the objects to be accomplished by the practitioner. Regarding the mudrās of their families, for the five such as the skull-cup and so forth, it is not that each is fixed, but rather they are as one desires. The wheel is for Soḷā. The vajra is for Trāsanī. This is the seventeenth chapter.
Then, with the words "Then..." and so forth, other specific characteristics are shown; a yoginī endowed with these will become the object to be accomplished by the practitioner. This is the eighteenth chapter.
Then, with the words "Furthermore, I shall explain..." and "The lāmā of the practitioner," and so forth, the characteristics of lāmā alone are shown. This is the nineteenth chapter.
Now, in order to show the symbolic gestures of the limbs, it is taught with the words "Then..." and so forth. "Showing the garuḍa" means to curve the hands like wings and lift both forearms. "Moving" means to shake. "Maṇḍala" means the assembly of those possessing the samaya. This is the twentieth chapter.
Then, with the words "Then..." and so forth, it should be understood that the mudrās and the responses to mudrās are being shown. This is the twenty-first chapter.
"Middle finger" refers to the joint of the middle finger. "Paṭisa" is like a paṭisa [a type of head ornament] upon the forehead. "Spear" means to press the little finger with the thumb and show the remaining fingers like the point of a spear.
The boundary is the central part of the head. The secret is the yoginī. This is the twenty-second chapter.
Now, with the words "Then..." and so forth, the difficult signs of the ḍākinīs are shown. Regarding the phrase "Whosoever possesses the samaya and is impassioned": the practitioner who, through the sword, is compassionate toward the goddesses of the external limbs in every way, is not under the power of others and does not recognize other men; she is the yoginī of that hero. "Earth" refers to the ground; its enjoyments will be obtained without exception, but not those of others such as kings.
Regarding the phrase "Having made the ground the basis, worship the vow of the yoginī": "ground" refers to the four goddesses who possess qualities such as having well-trained and mastered their own tantras and mantras; it teaches that one should worship the vow of the yoginī through the application of the Great Mudrā.
"Always attached to the banner" refers to the sign of the banner; it should be connected to the phrase "whatever its power may be." "It should be known as a mirror" means that by continuously examining the mirror, one should know and comprehend the power of that banner. This is the twenty-third chapter.
Now, with the words "Then..." and so forth, the signs of the many letters such as protaṃgi are shown. "The characteristics of the four classes" refers to the teaching on the characteristics of the yoginīs, the lāmās, and the signs. This is the twenty-fourth chapter.
The explanation of the secret ritual of the root mantra begins with the words "Then," and so forth. This is the twenty-fifth chapter.
Regarding the statement, "The messengers abide perfectly, reversed from the sequential and non-sequential," the meaning is that they are arranged according to the order in which they were previously taught, having reversed the sequence of Mahābalā and the others. For that very reason, it is said, "Always bestowing accomplishments below and above," and so forth. The meaning is that when those situated below are arranged above, they will bestow accomplishments.
Regarding the statement, "That messenger bestows all accomplishments," the meaning extends to the point that if she bestows accomplishments even through being seen or heard, what need is there to mention if she is practiced?
"Seeing and likewise touching, kissing and constant embracing—these are the specific abodes of yoga. As long as the assemblies of yogis [practice], it is explained that they bring about all accomplishments." The meaning of this is as follows: as long as the messengers residing in those yogic abodes, such as the fields and near-fields, are engaged in the two modes of kissing and constant embracing.
By the words "All great bliss," and so forth, once a yoginī endowed with the samaya is seen, the signs of food, snacks, divine offerings, and so on, should be displayed. Regarding the words "Mother," and so forth: when one sees that [the disciple] has properly mastered the mantras and tantras and is a fit vessel, they should be thoroughly understood.
At that time, one should reverse the perception of [ordinary] kinship toward one's mother. Regarding the phrase "whichever," and so forth: the meaning is that only the one to whom the mantra has been given becomes a suitable vessel, and not others. Then, with the words "thereafter," and so forth, it is shown what the yogi should practice. Regarding the phrase "a man or," and so forth: having seen a man or a female yoginī, one should proceed by bringing them under control through the left side. Regarding the phrase "house or," and so forth: the meaning is that even if they are staying in a house or a field, or are situated very far away, one should recognize them and practice from the left. "There is no other union than Heruka" means that there is no yoga superior to the yoga of Heruka. For that very reason, it says, "the ācārya is the yoginī herself," meaning that the ācārya who maintains that yoga is the abode of the Mātṛs who pervade all. "In this tantra, the practitioner is truly excellent" should be applied to the sense that one must not despise the yogis who have received empowerment in this tantra. Regarding the phrase "the eight messengers," and so forth: it means "those who increase devotion and faith," which is to say, they become the cause of the accomplishments (siddhis). If one asks how that is so: first, there is the observance of the samayas, such as the previously explained practice from the left. Regarding the phrase "the union with other goddesses":
"Those who are deluded by desire" refers to those who, being attached to desire and possessed of conceptualization, engage in union with other goddesses; such are those attached to and deluded by desire. Therefore, abandoning union with others is the second [vow]. The absence of differentiation between self and other is the third. Being unimpeded is the fourth. Regarding "practicing the conduct of the samaya": the samaya refers to the goddesses. Their conduct refers to the desires. To practice them is the activity; that which constitutes this is "practicing the conduct of the samaya," which is the fifth. "Union with the sovereign lady" means that through non-dual, supreme union, at the time of the perfect integration of the vajra and the padma, one is the sovereign lady herself. One must not be separated from the sovereign lady, but rather, the meaning is that one should become the sovereign lady herself; this is the sixth. "Likewise, the fourfold holy life" means that at the time the bodhicitta flows, one practices the holy life; this is the seventh. "Always conduct without anger" means that at the time of taking up the bodhicitta, one does not feel aversion. Thus, these are the eight samayas. The practitioner should understand these as the supreme and primary [vows]. "Common to all tantras" means that this secret tantra is common to all tantras.
Precisely because it is secret, it is not explained in other intentional tantras. Therefore, it is said: "It should not be destroyed by causes." The term "causes" means that it should not be destroyed by valid cognitions such as direct perception; the meaning is that it should not be disparaged. Furthermore, what should be done? It is said: "It is to be accepted through faith alone." The phrase "with the eyes" indicates that very point. "Stirred by the little finger" means that at the time of the offering to the goddess, one should be endowed with the application of the goddess. Alternatively, if one does not find a consort who has properly trained in mantra and mudrā, one should perform the offering by transforming the other [consort] into one who is not ordinary. "The messengers abide perfectly" means that at that time, all the messengers will be delighted by the wise one. "The person who pleases, is pure, and possesses the qualities of illumination" refers to a person endowed with qualities, who becomes threefold according to the distinctions of the yoginī. "Pleasing" means generating eloquence. "Pure" means generating power. "Illuminating" means making oneself and others clear immediately, having generated a slight degree of power. Through the generation of eloquence, one does not contradict the treatises. Alternatively, "pleasing" means pleasing the deities through familiarity with the application of mantra. "Endowed with qualities" means knowing the meaning of the treatises.
The "illuminator" is that which, like a lamp, is capable of performing the activities for the benefit of all sentient beings. This is the twenty-sixth chapter.
Regarding the statement, "The objects and those who have gone to those objects are symbolized as the messengers," the meaning is that for those three types of yogins, the objects are the messengers who possess perfect form and characteristics, and they are what appear.
Regarding the statement, "The messenger is like the edge of a sword," the meaning is that the female messenger is always difficult to please, just like the edge of a sword.
Regarding the phrase "the purifier" and so forth, "the practitioner attains accomplishment" means that once the practitioner has obtained them, they will attain the accomplishments they desire. The rest is easy to understand.
Regarding the statement, "The practitioner has two messengers," the meaning is that they achieve both mundane and supramundane accomplishments.
Regarding the statement, "In the ritual for accomplishment, the messenger alone is the great practice," this is a further teaching that the union with Śrī Heruka is singular. Alternatively, because one engages in accomplishment, for some, that very reality alone is the supreme yoga; at that time, the female messenger, the yoginī, is thoroughly exhorted, and it should be understood that one draws near to achieving accomplishment.
"The empowerment obtained through the lineage of gurus is the excellent mantra; it is correctly explained as the messengers."
This means that when one who has received empowerment through the lineage of masters practices in perfect union with the mantra, at that time they will be correctly explained as the female messengers (dūtī). "Possessing the nature of the excellent application of mudrā" means having the nature of being in perfect union with the external yoginī. "Perfectly complete" means that at that time, it becomes fully perfected. "Born from the cause of wisdom" means that the Blessed One is the ultimate cause and agent, and the glorious Heruka arises from that; such is the meaning.
Regarding "the self of mind arises at dawn": the "self of mind" is one who, possessing the application of Mahāmudrā, rises from bed at the end of the night. "Having performed all the activities of form" means donning the armor of the six heroes (ṣaṭvīra) and so forth upon the body. "The weapons are thoroughly [applied] to the body; by abiding in the body, one acts everywhere" means that the entire body should be covered with a net of weapons; such is the meaning. "On the body that has been purified, this mantra should always be recited" means that the practitioner, having thus performed the ritual of constant protection, should recite the mantra.
"Definitely indicating the abodes of yoga" means that "yoga" is meditative absorption (samādhi), and "abodes" refers to women; the meaning is that one should indicate her and thus don the armor. "The weapons are not to be stepped over."
Regarding the phrase "one must not transgress": this means one must not overstep the weapons and so forth as previously explained. Alternatively, the "weapons" refers to the female messengers (dūtī) who act as weapons; one must not step over them. Or, "weapons" refers to the weapons of oneself and others.
"One should not be angry with those possessing the samaya" means that one must not be angry in any way whatsoever.
"One must not transgress through diligent application" means that one must not overstep the diligent application found in this tantra or in others.
"One should perform cāru together with them" means that one should enjoy [the offerings] in common together with those possessing the samaya. Alternatively, "gate" (dvāra) refers to the method; it means one should employ the method for accomplishing the Great Seal (mahāmudrā). "Bliss" (sukha) is another source text.
"For the sake of liberation, one should practice in four sessions" means that even if one is constantly engaged in yoga, one should practice in four sessions during the day and night.
Regarding "the conduct of the samaya": the samaya is the goddess, and it is the conduct with her. Alternatively, the samaya consists of what is to be guarded and what is to be consumed; it is the conduct [of these].
"That retinue will be liberated at will" means that the yogi who wanders in cyclic existence (saṃsāra) and meditates upon the objects and fields will be liberated at will; the meaning is that they will be liberated according to their desire.
"One should always delight in the dark" means that one should practice at night.
"Wear [garments] produced from the limbs of living beings."
The phrase "wearing the garment of skin" means to don the skin-clothing. Regarding the line "Desiring bliss, one shall attain bliss": desiring bliss means desiring liberation; one shall attain bliss by means of the movement [of the winds]. "Completely abandoning the sacrificial thread, one is pure" means to completely abandon the sacrificial thread and other such purifications originating from the Vedas and the treatises on dharma. "Blessed by Śrī Heruka" means that, being blessed by Śrī Heruka, one should practice both mundane and supramundane purity. The "five mudrās" are the necklace, the bracelets, the crest-jewel, the earrings, and the sacrificial thread—these five. "At all times" means one should never be separated from them. "One should not regard caste or non-caste; one should abandon binding the topknot and so forth" means that one should not analyze the nature of caste or non-caste, and furthermore, one should not repeatedly bind the topknot—that is, bind the matted locks—and so forth. By the word "and so forth," it is shown that other mundane behaviors are to be completely abandoned. The passage beginning with "The messenger" and so on is easy to understand. This is the twenty-seventh chapter.
Then, "The self of pure offering" means abiding together with what was previously explained and performing the perfect offering; it is "pure" because it accomplishes the purpose of the supreme, unsurpassed offering. "One will certainly proceed to nirvāṇa."
This means that immediately following the state of supreme joy and intense bliss, one should make offerings to the hero himself. Regarding the phrase "siblings and beloved ones, the offerings": this refers to the fellow practitioners who have entered a single maṇḍala or similar setting; one should dwell together with them in peaceful assembly. Regarding the phrase "Together with siblings and children, happiness and suffering do not arise": this means that one should not teach wisdom, the great mudrā, and so forth, nor mantras and mudrās, to worldly siblings, children, and the like. Regarding the phrase "Partaking of the purifying food, one will always practice the samaya": this means that by partaking of the food, one performs the practice of the samaya, and through that, one becomes purified. Regarding the phrase "The secret mantra should not be given to anyone": this is to be taken literally. Regarding the phrase "The messenger is the constant liberation": this means that during the state of supreme joy, one should don the great armor and so forth for the external yogin. Regarding the phrase "One should also enjoy by transgressing": if one has not been well-trained, one should thoroughly purify that fortunate person and then enjoy [the practice]. Regarding the phrase "One should not show honor to those who dwell in inferior birthplaces": "birthplace" refers to castes such as the brahmin and so forth; one should not accept them. Why is that? Because...
The meaning is that since they are not suitable vessels for the supreme application, one should not show them respect. Regarding the phrase "mother and so forth," one should act in accordance with the authentic application; otherwise, their asceticism will be exhausted—this is the meaning. "Summoning the supreme and the inferior together" means that if one partakes of food through peaceful summoning, the conduct of the samaya will have been performed and one will thereby become pure; of this there is no doubt. "In that way, the substances are definitively established" means they are established by the ultimate itself. The meaning of "the world" and so forth is exactly as it appears. "Partaking of food once" means that if practitioners of the samaya partake of food together, the mantrin will attain accomplishment—this is the meaning. The remainder is exactly as it appears. The phrase "beef and so forth" teaches the destruction of others who cause great harm to the teaching. The sequence for this is as follows: having made a triangular fire pit with the ashes produced from a homa offering, and having combined the substances for the wrathful homa with the ritual procedures explained therein, such as hot mustard oil and so forth, one should imagine Khaṇḍaroha entering through the right nostril and exiting through the anus. Then, with a vajra hook and a curved knife in hand, one should imagine the target—naked and utterly intoxicated—being summoned and cut into pieces.
One should visualize the meat of oxen and so forth—whatever meat is described or obtained—as being the very meat of the one to be accomplished. Then, with the pride of being the Great Wrathful One, one should perform the homa offering using the root mantra interspersed with the words "Kill so-and-so" (amukaṃ māraya). Regarding the term "various," it is said to refer to peacocks, domestic fowl, and the like.
As for the statement, "The food of the heroes, perfectly endowed with mantra and mudrā," the intention is that food which is perfectly endowed with and accompanied by an external woman—who is of the nature of mantra and mudrā and who has been well-trained in the tantras—is highly praised by the heroes.
The term "emanation" (nirmāṇa) refers to the state of bodhicitta itself. The rest is easy to understand. Her "messenger" (dūtī) is the goddess. "Excellent" means supreme. "Diligent" means being free from laziness. "Endowed together" means not going elsewhere. One who is like that becomes a fortunate recipient of accomplishments (siddhi).
Regarding the phrase "The enjoyment of non-attachment and joy," the meaning is that one should not perceive the affliction of attachment to joy through an ordinary form.
Regarding the phrase "The very analysis of the yogic substances": "Yoga" is meditative absorption (samādhi); "substances" are those to be protected; "analysis" is the differentiation of them. Alternatively, "yoga" is the connection, and "substances" are the things connected; it is the very analysis of that. The word "not" (na) is the remainder of the sentence.
"One who delights in the guru’s quintessential instructions..." [and so forth].
The phrase "by this" means that the lineage succession from the guru has not been impaired. "Its meaning is supremely equal" means that practicing the meaning as it has been explained in that way will make one equal to the glorious Heruka. This is the twenty-eighth chapter.
"Brothers are the heroes; the father is Śrī Heruka. One sees him as the lord in an instant" means that one sees him as the lord himself in a single moment. "Thick-tongued" means that one will become a common vessel for all the siddhis endowed with the proper characteristics. "Endowed with mindfulness" means being endowed with the characteristics of the five nectars. "Together with the messengers and the sites" means being endowed with the messengers through uninterrupted training. By the word "and so forth," the things to be protected and the things to be consumed are included. "Together with the sites" means together with the praise of that mantra.
"The twenty-four supreme ḍākinīs bestow the excellent fruit of conduct and liberation" means that the twenty-four principal ḍākinīs will bestow the supreme fruit of conduct and liberation. The remainder is easy to understand. Regarding the phrase "as long as warmth," and so forth, this is an illustration: through the application of focusing in every way upon the absorption, one should understand that warmth, peaks, acceptance, and the supreme mundane dharma arise exactly according to their characteristics. "To be warmed" is by the power of yoga.
The phrase "all desired aims" and so forth is easy to understand. This is the twenty-ninth chapter.
Then, with the words "Then..." and so forth, the extraction of the mantra of Sumbharāja is shown. Regarding the line "Then the drum-bond should be made," the meaning is that one should construct forty-nine squares in the shape of a drum. The "third square" is stated in relation to the four inner squares. In that context, the third of the uṣman letters is the syllable sa. Therefore, it says: "By the practitioner, through vowels and letters in forward and reverse order."
The "fifth square" refers to the letter u. The "twenty-fifth" is the twenty-fifth starting from ka. The "twenty-fourth" is likewise. The "thirty-sixth" is counted starting from a. The "third square" is also likewise. Similarly, the "thirty-second" is counted starting from ka. The "fifth square" is the letter u. The "twenty-fifth" is counted starting from ka. The "twenty-fourth" is also likewise. The "thirty-third" is counted starting from ka. The "fifteenth" is counted starting from a. The "fifth" is the fifth vowel. The "twenty-second" is counted starting from ka. The "twenty-seventh" is counted starting from a; these are the first words of the mantra. The letter ga, counted from a, is the nineteenth. The "son of fire" is the letter ra.
The third grid is the letter i. The phrase "wonderful" (ya mtshan) and so forth is easy to understand. The "thirty-sixth" is as before, the letter na. "Again" refers to the joining of those two very letters. "Self-arisen" is the letter ha. The "fifth grid" refers to the fifth grid of the vowels. "Bindu" is the thig le. The remainder is as before, the second phrase. The "nineteenth" is as before, ga. The "twenty-seventh" begins from ka. The "third" is the third letter of the vowels. The "thirty-third" is the letter ha as before. The "second grid" is the letter ā. The "twentieth" begins from ka, which is na itself; by the influence of ra and ha, that na becomes ṇa, just as the na situated below the word gṛha becomes ṇa. The "twenty-first" begins from ka, which is pa. The "twenty-sixth" begins from ka, which is ya. "Recited twice" means to repeat and familiarize oneself with it twice, as before. In the manner of reversing the order of the grids, the first is the letter ha. The fourth is i, and its end is u. The remainder is as before. Now, the extraction of the fourth phrase is taught, beginning with "the second grid" and so forth: starting from the grid of the first vowel letter is a. The "thirty-sixth" begins from a. The "twenty-sixth" begins from ka. The "thirty-third" begins from ka.
Likewise, the thirteenth is the thirteenth vowel. The tenth square is the letter bha, calculated in reverse order starting from ha. The nineteenth begins from a. "The second" refers to the second vowel square from the two squares. "The drop" (bindu) means it is endowed with the anusvāra above. "Water" refers to the letter bha. The eighth is the letter ja. "Distinguished by the son of fire" means the letter ra is used to differentiate it. The remainder is easy to understand. These are the root mantras. "Endowed with the four wrathful ones" explains the four wrathful deities indicated by the four words of the mantra. "Together with the eight bodies" means that this mantra abides in the manner of the eight forms, such as earth and so forth. "By merely finding this" means that by that mantra, the one who has been subdued will be bound. This is the thirtieth chapter. "Great meat" should be used for the homa as before. "Copper-crested" refers to a domestic fowl. "The hero wearing a garland of skulls, adorned with a crescent moon" explains the attire of the Blessed One’s body that was not previously mentioned. "The five signs that are shown" means that here the word "signs" refers to the five goddesses, such as Vajravārāhī and the others.
The meaning is that the five great skull-cups, adorned with locks of hair and diadems, should be visualized as the five goddesses. Regarding the phrase "with the practitioner’s left hand": it means that when giving any kind of food or sustenance to those possessing the samaya, the practitioner should offer it with the left hand. The remainder is easy to understand.
With the words "Vajrasattva" and so forth, the hand offering is shown. Regarding "Vajrasattva resides in the thumb": the word "resides" should be applied to all [the following]. "Tala" refers to the index finger, which is Vairocana. "Gurave" refers to the middle finger. "Padmagarbha" refers to Padmanarteśvara. "Dara" refers to the ring finger. "Vīra" refers to Śrī Heruka. "Tanu" refers to the little finger. "Inexhaustible" is a qualification of that. "Ākāśagarbha" refers to Vajrasūrya. "Nails" refers to Hayagrīva, who resides between the nails of all the fingers. "Originating from the left" means that these are shown to be the left hand and are the cause for the deities to reside there.
Regarding the "palm": one should visualize a five-petaled lotus in the palm. Upon the filaments of the lotus are the female messengers, of whom Vajravārāhī is the principal. In front is Yamāni, to the left is Mohani, behind is Sañcāriṇī, and to the right is Trāsanī. Caṇḍikā is the enthusiasm for meditative attainment (samāpatti), which is the single-pointed intention of one's own self. "Having firmly established [her] behind" means:
Although it is taught that one should visualize Vajrasattva and the others, as well as the goddesses such as Vajravārāhī, by means of the mantra seeds in the palms of the hands, the meaning is that one should definitely contemplate them on the backs of the hands, like reflections appearing in a mirror. For that very reason, it is said that the wise should generate them on the back. Regarding the practitioner’s demonstration of the five symbols: the mention of "five" here, in the context of the hand offering, refers to the five substances such as feces and urine. The mention of Locanā and the others refers to the four ḍākinīs and so forth. "Emptiness" is the expanse of space. "In the center" also refers to that very same thing. Thus, "by means of the symbols, the heroes" means that in the hand offering, one should worship the hero Cakrasaṃvara with the substances residing in the great conch by means of the symbols. Then, one should partake of the food. By acting in this way, one will become the Cakrasaṃvara of the Ḍākinī Net, in union with all the heroes. This is the thirty-first chapter.
As for the summoning of the livestock, the practitioner performs it according to the previous ritual. Regarding the statement "livestock" and so forth: the "five nails" are the dog, the cat, the rabbit, and so forth; these are the family of the five nails. Regarding "by the families," among the four families such as the kṣatriya and so forth, the one praised is the livestock. A "hero-livestock" is one by whom many heroes have been slain. It is also seen as that which was performed by Heruka.
Among animals, those born from a womb are the livestock of the animal realm, such as the precious snake. These livestock will bring about the happiness of the gods. Crows and so forth, up to jackals, and various species of birds should be employed in the homa and the bali offering. The homa is indeed the inner homa of the self. Now, the explanation of the vetāla accomplishment is mentioned: regarding the words "black" and so forth, first, one should perform the preliminary service (pūrvasevā) using the mantra of Sumbharāja or the root mantra. Once the signs have been obtained, the mantrin should seek a corpse in a charnel ground that is uninjured and undecayed. At midnight, one should perform a homa with black aśana wood, black māṇa seeds, and black rice. Furthermore, regarding the phrase "fearlessly into the mouth of the corpse," the meaning is that even if the mantrin has already manifested his own yoga, he should perform the protections such as the self-protection and the great armor, and not harbor any fear or hesitation. The meaning is that one should not be afraid even upon seeing the great preta, the terrifying and ugly nature. The remainder is easy to understand. "Cow dung ash" is a specific type of ash. "Dry head" is a well-known term; one should take one that is not broken or cracked and make a "great conch" (mahāśaṅkha), or else make it from a skull or a tortoise shell. The "four-armed" and so forth indicate the mahāmudrā of the Blessed One Heruka.
All of these have been taught extensively as the means of accomplishment (sādhana). Regarding the phrase "bearing the color of the body and the weapons": this refers to the Blessed One who bears the color of the body and the hand-symbols (mudrā). The meaning is that his body is blue and he holds a vajra as his hand-symbol. Although the term "hand-symbol" is mentioned here as a general term, because it is the primary hand-symbol, it refers specifically to the vajra. Furthermore, although the Blessed One carries many weapons, he is given the name "Vajradhara" (Holder of the Vajra). Regarding the phrase "adorned with mudrās on the body": this refers to being adorned with the five mudrās. Regarding the phrase "making the great preta the seat": this means he sits treading upon the lord of pretas. Therefore, the practitioner should always meditate on the deity of the mantra with clear awareness. This means that in the Great Yoga, one should not recite the mantra without a focal point. The remainder is easy to understand. This is the thirty-second chapter.
"Even if they are absent, the five [substances] should be consumed," means that when the five corresponding nectars (amṛta) are not available, one should then imagine whatever food is available as the five nectars. The remainder is easy to understand. "The seats of the heroes and the mudrās are the remainder." "Deeply composed" means having abandoned ordinary pride. Following that, "one should perform the conduct of all the heroes."
This means that first, one should accomplish and practice the sublime offerings to the goddesses as previously explained; following that, one should engage in the conduct of the "hero of heroes," such as the Mahāmudrā and so forth. This is the meaning. This concludes the thirty-third chapter.
Then, with the words "Then..." and so forth, the meaning is that one should perform the activity of the nature of the three cakras, or worship the three cakras. "Spoke of the spokes" refers to the parts of the spokes; since it is both a part and a spoke, it is the "part of the spoke." That is the hero, and it is indicated in the singular in view of the family. "The center of the lotus" is in the plural because it is the place where they are to be taken; therefore, it should be applied to that.
"The place of the avadhūtī likewise, / Should be placed definitely between the eyebrows," means that by the light rays of the vajra garland at the forehead, the avadhūtī should be made into the place of completion. That is the inexhaustible eye; "between the eyebrows" means it should be placed in the center of the forehead.
"With the hero’s mingling of desire..." and so forth teaches the homa of all activities. This means that during the state in which the hero Heruka has mingled desire and hatred and transformed into a wrathful deity, one should perform the homa with whatever meat is obtained as mentioned below; or else, with the pride of oneself as the wrathful deity, one should satisfy [the deities] through the application of whatever meat is available.
Following that, the meaning is that one should perform five homa offerings using goma (meat) and blood in accordance with the specific action. "With diligence" means that, through the divine pride (devatā-ahaṃkāra), one should perform nine homa offerings without distraction. "In the blazing fire" means that into a fiercely blazing fire, one offers fuel sticks and so forth in accordance with the specific action. Having thus offered the homa into the mouth of the Fire God (Agni), the ritual for offering homa to the deities who possess the three cakras is taught, beginning with the words "Then..." "Visualize the cakra everywhere" means that in the center of the hearth, one should visualize the three cakras together with the celestial mansion and its enclosure, along with their respective body colors and hand symbols. What is taught in one part of that is the passage beginning with "The heroes..." "Khaṇḍarohā" refers to Khaṇḍarohā who resides on the back side; likewise, for others, one should emanate her from one's own body in accordance with the action and place another Khaṇḍarohā outside, so that all actions may be accomplished—this is the meaning. For that very reason, it says: "One who is attached to their own form should be placed in the center of the cakra." Regarding the teaching of these cakras, it says: "They should be performed in the proper sequence." This means that in these hearths, one should act according to the sequence of the three cakras, and furthermore, without contradicting the sequence of the rituals for pacifying and so forth.
Regarding the title Ocean of Knowledge (Vidyāsāgara), that which was taught in brief in that great tantra as "O Hero" is what is to be clarified here. Alternatively, the Ocean of Knowledge refers to the extensive teaching on peaceful homa and so forth, whereas here it is taught in a condensed manner. The remainder is easy to understand. This is the thirty-fourth chapter.
Now, with the words "Then..." and so forth, the recitation of mantras in accordance with the ritual action and the procedure for meditative concentration (dhyāna) are taught. Regarding the phrase "the secret mantra joined together": when one begins the ritual for subduing the malevolent, the mantra syllables are joined one to another like a well-twisted thread. One should visualize them as emerging simultaneously from the mouths of both [the practitioner and the deity], like the revolving buckets of a waterwheel. "Hero" refers to the mantra syllables. "The very distinction of the entry" refers to the peaceful ritual. The mantra syllables, which have entered within from one's own mouth, are like a string of beads; they are emitted through the vajra path, then enter the mouth of the goddess through the lotus path. The sequence is that they enter one's own mouth from the mouth of the goddess. For the activity of subduing the malevolent, one should act by way of the entry from one's own mouth into the mouth of the goddess; that is the only distinction. In the peaceful [ritual], it is relaxed, not fierce or wrathful. "Then seized by the seed-syllable garland" means the syllables are linked one to another in a garland. "Abiding at the end of HŪṂ."
Regarding the phrase "for the activity of subduing the malevolent," the syllable hūṃ is to be applied at the beginning, middle, and end. For that very reason, it is said: "If the object of accomplishment is obstructed, they will not move even a single step." This is easy to understand.
Regarding the phrase "joined in union," this refers to the method of explaining the mantra as sound and so forth; it is the manner of joining the syllable oṃ at the beginning and the syllable oṃ at the end in union, such as: oṃ devadatta svāhā oṃ.
Regarding the phrase "by binding the vajra chain and the vajra separation," since the union is the activity for all purposes, when it is associated with the activity of subduing the malevolent, the meaning is that one should separate and destroy [the object] by means of that very vajra, which is the syllable hūṃ.
Regarding the phrase "likewise, circle the peacock feather-bundle," the meaning is that just as when a bundle of peacock feathers is whirled, no gaps are visible, one should meditate in exactly that way, without any intervals.
Regarding the phrase "summoning with the hook itself," when one wishes to summon, the meaning is that one should interpose the mantra in the manner of leaves and summon [the deity] with Khaṇḍarohā, who holds a hook in her hand.
Regarding the phrase "summoning with the pestle," when one wishes to summon and move Śakra and the others, the meaning is that one should summon the entire host, including the shoulders and so forth, with Khaṇḍarohā, who holds a pestle in her hand.
Regarding the phrase "one should devour with the vajra," [it is as follows:]
Regarding the phrase "one should eat," this means that one should eat the food to be consumed by means of the ritual of summoning, saying, "O Khaṇḍarohā, who holds a vajra, eat so-and-so!" Regarding the phrase "one should pierce with an arrow," this means that for the purpose of piercing and causing trembling, one should employ Khaṇḍarohā, who holds an arrow in her hand. Regarding the phrase "victory over untimely death," this means that for untimely death, one should use the hand holding the khaṭvāṅga on the left side, which is like holding a weapon. All these specific offerings distinguish Khaṇḍarohā. Regarding the phrase "in the skull-bowl of the argha vessel, one should certainly offer the argha to the mouth," this means that one should offer the argha into the mouth of Khaṇḍarohā, which is completely filled with the five nectars, and it should be joined with the weapon; the meaning is that it should be shown as being like a garland of mantra syllables. This is the thirty-fifth chapter.
Regarding the phrase "by the action of paralyzing the mudrā," this means that for the purpose of paralyzing the mudrā of another, one should begin with the specific food, which is like food. Regarding the phrase "by churning, one should join the ḍākinīs; likewise, one should do so with the heart mantras," this means that the ritual should likewise be performed with the heart mantras of the ḍākinīs. Regarding the phrase "the ritual for worshipping the heroes; one should perform the action with diligence," this means that one should perform the ritual of worship according to the first ritual explained here, and then subsequently begin the activities. Regarding the phrase "the mantrin should certainly apply the case endings and the reversal at will," this means that the mantrin should apply the case endings and the reversal according to his own preference.
This means that one should analyze and differentiate [the actions] in accordance with their respective functions, and the practitioner of mantra should apply the actions with certainty in their proper order. To demonstrate that very point, it is said: "Subduing and so forth," and: "Having differentiated them by their essential nature, they should be applied to the path of the channels." This means that the mantras, which are to be differentiated and distinguished according to the essential nature of the collection of actions, should be applied to the "path of the channels"—that is, the path of the vajra and the lotus—and thus demonstrated.
Regarding the phrase: "By this, the purposes of the application are thoroughly accomplished; gods, asuras, and humans shall quickly achieve [their goals]," the "purpose of the application" refers to the Mahāmudrā. If one thoroughly accomplishes and practices well according to the method of accomplishment, then even gods, asuras, and humans will be quickly accomplished through the methods of subduing or benefiting. The intention is: "What need is there to mention others?"
This is the thirty-sixth chapter. Now, with the words "Then," and so forth, the application of subjugation and other rites is shown. "Form" refers to the body; "suppressing" that refers to beings such as women. The "ritual" for that is the act of subjugation, and it is to be explained. The phrase "the secret mantras joined together" means that the root mantras of both should be made into one. "Joined as one with the ḍākinī."
This is to clarify that very point. The meaning is as follows: whatever has been eaten should be vomited up. Having washed it thoroughly, it should be mixed with raw camphor and the impurities of the five limbs. Reciting the root mantra of both for four sessions over the course of seven days, if one then applies it to food, drink, and so forth, there is no doubt that they will be brought under control exactly as described.
"Light brown" means having a light brown color. The remainder is easy to understand. "Black sesame" and so forth are also to be understood accordingly. Regarding "ox" and so forth, in the method for subjugation, if one performs the homa as described, mentioning the name of the person in the universal hearth, the deities such as the vīras and others will be brought under control; otherwise, it will happen exactly as described. "In front of him" means in the presence of the glorious Heruka. The word "or" indicates [placing it] in the mouth of a corpse. The remainder is easy to understand. This is the thirty-seventh chapter.
The "division of the limbs of the vīra" refers to the body color, hands, faces, hand-symbols, and so forth. "One should not draw the vīreśvarī" means that the Blessed One does not look upon one who transgresses the samaya. "One will become a knower of the perfect gift" means that one will experience whatever bliss exists in the three realms. This is the thirty-eighth chapter.
Furthermore, "one should arrange in four ways" refers to the fourfold root mantra of the vīra.
Kili kili, sili sili, hili hili, dhili dhili. Thus it is said. The root mantra of the ḍākinīs is ha hā he hai, ho hau hūṃ hāḥ. This is the thirty-ninth chapter.
Now, regarding the passage beginning with "Then, now," this refers generally to the subjugation of kings and so forth. "Lamps" refers to fish, meat, and the like; meat is mentioned first. "This" refers to the homa (fire offering). There are two types of homa: the external homa and the bodily homa. For that very reason, it says "endowed with the flesh of fish" and so forth. "At all times" refers even to the states of joy and anger. "Lord of Heroes" is Śrī Heruka; it should be understood that he will bestow vast accomplishments upon the practitioner. "Devoted to performing the homa at night" is because the bodily homa must certainly be performed at night. The passage beginning with "one hundred" is easy to understand. This is the fortieth chapter.
Now, regarding the passage beginning with "Then, of the actions," this shows that the perfected yogi accomplishes all siddhis (accomplishments). "Twelve" is spoken in consideration of combining subjugation and summoning into one, and combining killing and expulsion into one. "Supreme" and so forth clarifies the locations of the twenty-four ḍākinīs.
The vajra maṇḍala is the maṇḍala of the glorious Heruka. In that [maṇḍala], the principal [deity] is the lord. The hermitage is that of Marubhūti. Arāṇa is Rāmeśvara. Pullīra and Mālaya are taught [first] because they are the principal among all the sites, or because they should be understood through the oral instructions. All the sites, such as Pullīramalaya and so forth, are to be grasped in the directions and intermediate directions in a reversed manner. The six yoginīs, from Vajravārāhī down to the Flesh-Eater (Māṃsabhakṣī), are those from Vajravārāhī to Caṇḍikā. The mātṛs are Kākāsyā and the others. The one called Lāmā herself is the fierce yoginī belonging to the Lāmā family. The principal ladies of the families are the four, Ḍākinī and the others. Mahākāla is Mahābhairava. The word "by the ḍākinīs" uses the instrumental case in the sense of accompaniment; it means together with those who have become such, and together with the Rūpiṇīs. The term "Rūpiṇīs" refers to others, such as Cuṃbikā, Balikā, and so forth; they should be viewed as being together with the distinct Rūpiṇīs. The term "Pañcala" refers to the sites of accomplishment other than the sites and near-sites. These are taught merely as illustrations; in detail, there are twenty-one thousand accomplished yoginīs, and they also move in a disordered manner. Furthermore, the sites such as Pullīramalaya and so forth, which reside in the three wheels, should be applied in a reversed manner.
The other remaining goddesses are also yoginīs of the glorious Heruka. "The great union of Śrī Heruka" refers to that which is in accordance with the great churning union of the glorious Heruka. The word "of that" is used in the genitive case by way of definitive restriction. "The mistress of the maṇḍala" refers to the twenty-four ḍākinīs of the three wheels; it should be connected with the phrase "pervading together with them." "Moving and non-moving" refers to pervading and abiding throughout the grounds, including both the animate and the inanimate. If one asks what that is like: it is the external mudrā through the union of churning and being churned by means of a non-ordinary form. If one asks what that is like: it is "without accumulation," meaning that whatever accumulation of negative karma others have made will be eliminated. The third case should be understood in the sense of the first. It is connected with the phrase "always practicing naked together with her at night." The remainder is easy to understand. This is the forty-first chapter.
Flowers and water arise together at the proper time; they are coemergent. "This mantra" refers to the seven-syllable root mantra. "Likewise, bestow" means bestowing upon the three wheels. "Mahākālī" is Vajravārāhī. "By truth, the holy life" means being endowed with the holy life (brahmacarya). "Beginning and end" means that since there is no middle, and because there is no beginning or end, the self is mastered as the beginning, middle, and end.
Since laughter itself is the mudrā, it is that which brings joy by being primarily characterized by play and mirth; it is by means of that mudrā. "Displaying the pride of the view" means that seeing with pride is "pride." A goddess endowed with such distinctions will become renowned. By the word "this," she should be understood as having the feminine gender. "Laughter" is merely an illustration; it should be applied to the sense that all the bliss of supreme joy should be performed by night or by day.
Regarding the phrase "of form and action" and so forth, it indicates that the accomplished goddesses seen by the practitioner display unprecedented forms and activities. The teaching on their actions and the responses to those actions is expressed by the words "dance" and so forth; these are the activities of the goddesses. The phrase "upon the vajra" and so forth refers to the activities of the practitioner. "Relief" means the state of being without movement. "Graceful" refers to a specific type of dance. "Various" refers to the Mistress of the Various. "First" refers to the ritual of accomplishment. "Ha ha" refers to the activity of others, to be performed according to the very sequence previously explained. The remainder is easy to understand. This is the forty-second chapter.
The phrase "the four" refers to the mantra of Sumbharāja. By the words "by" and so forth, it is shown that these offerings are extremely secret. By the words "cupped hands" and so forth, the signs of all the practitioner's powers are shown.
When, having clearly recited the secret mantra, one scatters flowers into the sky and not even a single flower falls to the ground, at that time one is able to accomplish all activities; this should be applied in detail. "Gods and humans shall not see it" means that even gods and humans will not be able to perceive it. By the words "wood" and so forth, various rituals are taught through the preliminary service of the seven-syllable mantra. Regarding the phrase "untimely death, destruction, and decline," it means that untimely death will be averted and life will be increased. By the words "likewise" and so forth, the ritual of prasena is shown. By the words "or else" and so forth, the ritual for pacifying disease is shown, which consists of meditating on or reciting the seven-syllable mantra one hundred times. One should visualize [the mantra] directly in the center of the sun, place the patient afflicted by disease within it, and recite it a thousand times; if one then visualizes their body as stainless as crystal, it will happen exactly as described. Furthermore, by the mention of "similar," one should visualize the very consciousness of the person to be accomplished at their heart, the size of a thumb, as having the nature of consciousness with blazing, clear rays of light like crystal; by doing so, they will become free of disease. By the words "autumn" and so forth, the ritual for removing poison is shown. The rest is easy to understand. Regarding "five forms," if one makes a lunar maṇḍala into five squares, it becomes nine squares; if arranged in this way, it should be placed on the head of one bitten by poison from moving or non-moving sources.
Then, if one visualizes a stream of nectar flowing down so that the entire body is freed from poison, one will become free from disease. Likewise, one should eliminate diseases such as infectious fevers and partake of food, snacks, and so forth; this is the pith instruction. The rest is easy to understand. If one visualizes this very wheel in the palm of the hand and places it upon the head of the one to be accomplished, the same result will occur as before. This is the forty-third chapter.
"Pure milk" refers to the milk of a cow. This is the forty-fourth chapter. "Killing the horse" refers to the karavīra plant. "Binding the opening of the birth canal" refers to performing the union with an external goddess in the yuganaddha (union) posture. "Anoint with beeswax" means: here, having fashioned an image from beeswax, one should anoint it with red sandalwood powder and a paste of the three hot spices (trikaṭu); this is how it should be applied. This is the forty-fifth chapter.
"Having rubbed the five ha syllables all over the hands" means: having smeared the dust from the footprint of someone, along with blood, poison, and siddhārtha mustard seeds, onto the palms of both hands, one should write the five syllables—heṃ, hṣaḥ, hauḥ, hoḥ—upon them using orpiment ink and a pen made from a crow's feather. Visualizing them in that way through meditative concentration, if one rubs both hands and performs a homa offering in the embers of khadira wood or in the embers of a funeral pyre, the enemy's mouth will bleed and they will die instantly. The same application should be performed using a skull and so forth.
In order to demonstrate that the meat of cats and the like, being free from the fault of being "unwholesome" (akalpya), is what pleases the ḍākinīs, the passage beginning with "cat" and so forth was spoken. Furthermore, each of the seven syllables of the mantra should be recited to the full measure of one hundred thousand recitations; one should first perform three burnt offerings (homa) and subsequently perform one thousand and eight. This is to be applied. This is the forty-sixth chapter. "The one who is thoroughly realized" refers to a dead person. "Meteorite" refers to iron filings. The fruit of the kakāntika is the fruit of the gandhopala tree. Regarding "on the crown of the mongoose": having ground lac and saffron together inside a skull obtained without the fault of taking life, the ritual is to be performed exactly as explained. The "golden fruit" is the fruit of the dhatura plant. The "abode of the great bird" is the nest of an owl. "Sinew" refers to the tendons. "Grain" refers to rice or coriander seeds. This is the forty-seventh chapter. Then, with the words "Then" and so forth, the essence mantra of the Blessed One’s Mother is shown. "The excellent mountain" should be drawn: one should visualize Mount Meru, the king of mountains, surrounded by the seven golden mountain ranges, situated upon the maṇḍalas of wind, fire, water, and the great earth, as well as upon a tortoise and a crossed-vajra (viśvavajra), and atop a crossed-lotus (viśvapadma). This teaches the sequence for completing the three wheels and so forth.
"Ha ha he he" indicates the explanation of the great mantra through the divine pride of the deity. Then, the names of the twenty-four heroes are shown in reverse order. "Bhairava" means the Great Terrifier. "Vīriṇa" means Suravīriṇa. "Kata" refers to Mahākaṅkāla. Regarding the phrase "the practitioner in all activities," the intention is that the mantrin, possessing the three wheels that correspond to the specific action, should accomplish all activities such as pacifying, enriching, and so forth. For that very reason, it is said, "abiding in the wheel," and so on. "The Great Wheel" refers to the Blessed One who possesses a vast assembly of great wheels; or, it refers to him who possesses the three great wheels; or, since it is both "great" and a "wheel," it is the "Great Wheel," which is the three wheels themselves. This is the forty-eighth chapter.
Now, with the words "Then," and so forth, the supplement to the previously explained accomplishment of the sacrificial animal is shown. Here, the generation of the Blessed One as the glorious Heruka himself is made clear. This is the forty-ninth chapter.
Regarding the ritual for subjugation and so forth with "gomāṃsa" (flesh) and so on, it should be performed according to the previously explained ritual. "Khāṭu" means phlegm. "Tooth-stick" refers to that very thing. "One's own body" means that the mantrin should recite the mantra at all times—whether walking, sitting, sleeping, or awake. This is the meaning.
There is no fixed time. Regarding the phrase "up to one hundred and eight homas," this indicates that if one performs one hundred and eight homas constantly for the duration of one month using arka wood and the ritual for enrichment (puṣṭi), all poverty will be destroyed. The other points are easy to understand. Regarding the phrase "one will attain the state of a sky-goer (khecarī)," the intended meaning is that if a mantra practitioner who has attained individual appearances (pratyābhāsa) performs homa while in meditative equipoise for two sessions, they will attain the samaya of all the deities.
Regarding the term gomāyu, this refers to the meat of a jackal. If one obtains meat that is free from faults and performs a homa of intoxicants—that is, alcohol—as well as offering cakes (bali) and so forth, and performs the recitation (japa), it will become especially effective at night. This is how it should be applied here. Having performed the offering cake, the ritual action, and the recitation of the mantra, on whichever night one finds the meat of a jackal, one should eat it. Regarding the phrase "bilva" and so forth, one should understand that the ritual for enrichment is to be performed as before. The phrase "gomāṃsa" and so forth is easy to understand. The repeated mention of the homa of jackal meat (gomāyu) in the phrase "gomāyu" is to show that this very homa yields particularly great results.
Regarding the verse: "Even if one lacks ascetic observances (vrata) and purity, one will attain the accomplishments (siddhi) taught [by the deities]," the intended meaning is that even if one does not engage in external ascetic observances and lacks external purity, the yogi who practices in this manner will attain the accomplishments taught by the deities.
Regarding the increase of life: it becomes immeasurable life. As for the substance called kuṣmaṇḍa, one should take equal parts of the seeds of mūṣa, mung beans, peas, caṇaka (chickpeas), beeswax (the dregs of honey), black mustard, and tāla leaves. Having prepared these, one should utter the name of the person for whose sake the rite is performed, invoke them with the mantra, and smear it on one part of that person's house; then it will happen exactly as described. This is the fiftieth chapter.
Through the oral instructions of the Guru, my own intellect was opened. Here, the thought arose to compose this mere summary of the sūtras. If it is flawed, may the Noble Ones purify it. Through the delusion of the mind, this world revolves. Those who are called "beasts" in this context, such as those who practice [black magic] and the like, do not understand the proper way; likewise, the base people on this earth who act with malice are like black snakes.
By this merit, may I become one who equalizes the three wheels of the pure [teachings]. Likewise, by this, may all beings without exception be forever and certainly liberated from all sins. Here, the glorious author of this work, who was born in Laṅkā, is named Jayabhadra. May the heroes and yoginīs grant him their forbearance.
The glorious Mahābimba is explained as the abode of the Sugatas, the supreme support for the caityas, where the stream of miracles is uninterrupted. Having resided in the supreme temple of Tārā, the cause of the fame of the wise whose intellect is supreme for the sake of supreme awakening—
(Note: The final lines of the Tibetan text provided appear to be a concluding dedication and colophon, which has been translated above.)
This source text, along with the praises and the means for accomplishment, and its extensive ritual for the maṇḍala, has been composed. The Glorious Cakrasaṃvara Pañjikā, composed by the master Jayabhadra, is complete. The length of the text is seven hundred [verses].