Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
The Samantaguṇasālinī-nāma-ṭīkā (The Abode of All Qualities Without Exception) is a technical commentary on the Herukābhidhāna and related tantric source texts, such as the Khasama- and Gaganasamāyoga-tantras. The work functions as a comprehensive manual for the practitioner of the Cakrasaṃvara and Heruka cycles, bridging the gap between root tantric statements and practical application. It systematically elucidates the relationship between means and wisdom, the nature of the deity, and the precise execution of ritual procedures. The text commits the reader to a rigorous path of visualization, mantra recitation, and meditative equipoise, emphasizing the non-dual union of bliss and insight. By detailing the specificities of mantra syllables, the construction of mandalas, and the performance of homa (fire offerings), the work transforms abstract tantric philosophy into a concrete set of instructions for achieving the state of a Heruka, ultimately aiming for the complete accomplishment of all buddhas.
Provenance
About this text
A commentary dedicated to the glorious Cakrasaṃvara, the Samantaguṇaśālinīnāmaṭīkā originates from the Indian tradition. It is attributed to the author Vīryavajra. The work entered the Tibetan tradition through the efforts of the translators Paṇḍita Dharmapāla and khams pa ba ri lo tsa ba dge slong rin chen grags pa. Preserved in the Tengyur (vol. མ), the text is situated within the canonical collection of the Śaṃvara and Related Tantras, where it extends over 102 pages in the classical Tibetan language under the title yon tan ma lus pa'i gnas zhes bya ba'i 'grel pa. The work enacts a detailed exploration of the relationship between means and that which arises from means, as well as the connection between cause and effect. It focuses on the generation of the wisdom of great bliss associated with thirty-seven deities, including Vajravārāhī and Heruka, while seeking the destruction of afflictions. A scholar or serious reader consults this text to understand the specific roles of the Buddha-ḍākinī, the retinue of heroes and heroines, and the nature of the four offerings and yoginīs within this tantric system.
Sanskrit title
Samantaguṇaśālinīnāmaṭīkā
Indian author
Vīryavajra
Tibetan translators
Paṇḍita Dharmapāla, khams pa ba ri lo tsa ba dge slong rin chen grags pa
Cite thisAnuvāda, “A Commentary called “The Abode of All Good Qualities Without Exception”” (Toh 1408), machine draft, 2026.https://naxiai.com/tibetan/works/toh1408
Summary & commentary
Significance
This work is significant as it preserves the specific oral instructions and ritual precision necessary for the transmission of the Cakrasaṃvara tradition. For the modern reader, it provides a window into the intersection of linguistic analysis, somatic practice, and ritual technology in Indo-Tibetan Vajrayana.
Structure
Passages
Section
Description
1-10
Preliminary Definitions and Deity Nature
Homage, definitions of means and purpose, and the characteristics of the Blessed One and the Buddha-ḍākinī.
11-25
Visualization and Mantra Practice
Instructions on the use of five nectars, visualization of syllables at the crown, throat, and heart, and the condensed root mantra of Heruka.
37-72
Tantric Application and Ritual Implements
Discussion of the Gaganasamāyoga-tantra, requirements for ritual vases, and the specific vowel adornments of mantra letters.
84-119
Ritual Procedures and Heart Mantra
Commentary on the tenth and twenty-ninth chapters of the Herukābhidhāna, covering heart mantra actions, messengers (dūtī), and fire offerings (homa).
131-138
Advanced Practices and Specialized Rituals
Instructions on mudrās, healing mantras for the sick, the use of beeswax images, and the meditative equipoise of the twenty-four heroes.
Themes
Non-dual Union of Bliss and Insight (2, 5, 9, 137)
Mantra Philology and Syllabic Analysis (12, 25, 60, 72)
Ritual Precision and Materiality (11, 48, 133, 135)
The Nature of the Deity (Heruka/Bhagavān) (6, 10, 119)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Commentary called “The Abode of All Good Qualities Without Exception”·
In the language of India: Samantaguṇasālinī-nāma-ṭīkā. In the language of Tibet: The Commentary Entitled "The Abode of All Qualities Without Exception." Homage to the glorious Cakrasaṃvara!
Having bowed deeply to the Protector Cakrasaṃvara, who possesses the three wheels and so forth, I shall express its commentary through the kindness of the Guru’s feet. I have no pride of knowledge, nor is this composed for the sake of some [particular] purpose; rather, it is for the sake of my own recollection, in accordance with various desires. The secret nature of the sublime, which generates supreme joy, has emerged from the condensed seat; of this there is no doubt here.
In that regard, when the subject matter, the expressive words, the purpose, and the ultimate purpose are seen, those who possess discernment and follow the Dharma will also engage. Therefore, by demonstrating the subject matter, the expressive words, the relationship, the purpose, and the ultimate purpose, these very points are stated here as the branches of engagement for the individual who follows through faith and possesses discernment. Then, from the words "Therefore, for that reason" onwards, the words of the source text up to the fifty-first chapter of the glorious Cakrasaṃvara Tantra are the expressive words. That which is expressed by them—the essence of the glorious Heruka, Vajravārāhī, and so forth without exception—is the subject matter. By this, the subject matter and the expressive words are established as the object to be accomplished and the means of accomplishment.
Method:
The definition of the relationship is the essential nature of means and that which arises from means, words and their meanings, the produced and the producer, cause and effect, and so forth. The purpose is the actual generation of the wisdom of great bliss of the thirty-seven deities, such as the glorious Heruka and Vajravārāhī, and the destruction of the defects of the afflictions, such as desire. Furthermore, the ultimate purpose is to benefit sentient beings by generating the wisdom of a perfectly awakened buddha without difficulty, once the defects of the afflictions such as desire have been cleared away through the attainment of the absorption of great bliss. According to some, the purpose is the process from entering the maṇḍala up to the conferral of the secret empowerment in order to lead living beings into the collection of the Blessed One’s tantras; the ultimate purpose is the attainment of the result at a later time. Moreover, this is stated because it is necessary for those individuals who follow the treatise. Regarding this, some say that the teacher is the Blessed One surrounded by the retinue of ḍākinīs, heroes, and heroines of all the buddhas, and that which is to be realized is the Blessed One and the Blessed Lady. Others say that both, with a single voice, teach that the teacher is the Blessed One and the teacher is the Blessed Lady, and that which is to be realized is the Buddha-ḍākinī, the heroes, and the heroines.
The Buddha-ḍākinī is surrounded by a retinue of heroes and heroines. As for the Teacher, the Blessed Lady, that which is to be realized by the Blessed One is [the realization] of others. For that very reason, it is said: "The four offerings and likewise the yoginīs." This is because the heroes such as Śrī Heruka and the yoginīs such as the ḍākinīs are addressed in that manner.
Then, regarding the phrase "therefore" and so forth: some may argue, "Why did the compiler not contemplate the words 'Thus have I heard' and so on at the very beginning of this tantra?" To completely dispel that, it is stated that this is for the purpose of demonstrating the Blessed One’s non-abiding nirvāṇa. For this very reason, it is said: "The self of all abides eternally."
Others [hold that] because this was extracted from the Gaganasamāyoga Tantra in one hundred thousand verses, the words "Thus have I heard" and so on were taught at the beginning of that Gaganasamāyoga Tantra itself, and thus were not taught here in this subsequent tantra. Therefore, in another tantra it is said: "The words that reveal the unclear meaning are the subsequent ones."
Others [hold that] because the suchness of phenomena cannot be shown, the object to be shown and the teacher are shown to be one and the same. This is because it is said: "The mantra and the body are the Blessed One." Thus, by this collection of particles such as "then," it is certain that this is indeed the subsequent tantra.
Then, immediately following that, the meaning of what is to be explained below is to be clearly elucidated; this is how the connection is to be made. The word "then" (tatas) used in the context of what is being spoken signifies sequence or cause. Alternatively, the phrase "then" signifies auspiciousness; expressing auspiciousness at the beginning of a treatise is for the purpose of ensuring that practitioners are free from obstacles, or for the purpose of bringing [the teaching] under control. For that very reason, in consideration of the nature previously taught, the word "then" is expressed for the sake of auspiciousness or for the sake of bringing [the teaching] under control. The word "therefore" (tasmāt) is used in the treatise for the sake of sequence or reason.
However, it is stated that the glorious Heruka is specifically characterized by the four lines that follow. The word "glorious" (śrī) is a term for the bhaga, a term for worship, a term for merit, a term for wisdom, or a term for the three secrets. That very Heruka, with the wisdom-mudrā Vajravārāhī as his principal consort, is the glorious Heruka. His "perfect union" (samyoga) refers, from the perspective of the conventional, to the union of embracing and kissing her in a single-taste essence.
Furthermore, the "perfect union of the glorious Heruka" is as follows:
Non-dual, without marks,
Completely abandoned the object of aspiration,
Emptiness, without mental formation,
Without a place, without non-abiding,
The family that has abandoned non-abiding and non-non-abiding—
This is the state of yoga,
Perfectly abiding in the arranged words.
By uttering the glorious Heruka, there is no doubt regarding that which is to be expressed. The very essence of Mahāmudrā is described exactly according to the stages. This refers to the ultimate perspective. For that very reason, it is said:
"The seat of the other is insight;
My own seat is likewise method.
When these two become inseparable,
They abide as the yogic seat.
That very seat arises from that;
That which is free from those [dualities]
Is called the 'coemergent,'
Transcending the domain of speech."
Thus it is said. Regarding the specific distinction, it is called "secret." "Secret" refers to the root, because this is not to be taught to Hearers and the like. Alternatively, that which is to be accomplished from the union of insight and method into one is the secret. Alternatively, the three—vajra, lotus, and bodhicitta—are ra-ha-śya. Ra is said to be the vajra; ha is the lotus. The seed-syllable of those two is explicitly shown as śya. In that context, ra is so called because it is like the tip of a vajra. Ha is so called because of Kākāsyā (Crow-Face). The combination of sa and ya is because they are the essence of the seed-syllables of both, or because the support and the supported are of one essence. Because the word "secret" indicates the vajra, the lotus, and bodhicitta, it is said:
"The exterior of the Mind-Vajra
Is the nature of the sense objects.
The appearance of forms and so forth
Is the mind itself appearing in that way."
Thus it was said. Furthermore, regarding the question of what its specific characteristics are, it is said: "The accomplisher of all desired aims." "All desired aims" refers to what is intensely sought after; that itself is the "aim," meaning the purpose. The one who accomplishes that is the Blessed One. Alternatively, "desired in all respects" is a collective compound. Regarding the question of what it is like, it is said: "Even more supreme than the supreme." This indicates that it is shown to be more supreme even than those "Father Tantras" such as the Guhyasamāja, in which the taught and the teacher are indivisible and so forth. Furthermore, regarding what it has become, it is said: "The Ḍākinījālasaṃvara." "Ḍākinī" refers to all those who abide in the three cakras and so forth. "Jāla" (net) refers to their ritual procedure. "Saṃvara" (vow/binding) means that it is bound and concealed. It is "one who goes in the sky" (ḍākinī); from the root ḍai, it means to go in the sky. The ḍa has the sense of "possessing." Alternatively, because it is the very manner of being closely associated with the ḍākinīs, it prevents going outward; thus, because it binds the very net, it is the "Ḍākinījālasaṃvara." To clarify how that very thing is expressed, it is said: "In brief." "In brief" means it is perfectly condensed from the extensive Gaganasamāna-tantra. To clarify that very meaning, it is said: "Not extensive." Alternatively, it is not "in brief," but rather it is connected to the phrase "because it is indeed extensive."
Here, the intention is that the Khasama-tantra is an extensive source text, and here the meaning itself is extensive because it is the nature of the explanation of the three cakras, which are the identity of the three realms. Because it is the identity of the three realms, the phrase "the Blessed One, the glorious Heruka, in perfect union" is a qualifying term. "Secret" is that which qualifies it; for that very reason, the Blessed One spoke these qualifying words: "The binder of the ḍākinī network, which accomplishes all desired aims, is the most secret of the secret."
Having thus shown the Blessed One, the glorious Heruka, to be the principal and the great self, in order to first show the excellence of the location, he says "secret." By the word "secret," one should understand the ḍākinīs who dwell in the three cakras and so forth. In that regard, the "secret essence" is the secret itself; by its essence of single taste, it is the very location of the Blessed One, the glorious Heruka, who has pervaded the entire expanse of space, in perfect union with Vajravārāhī and the others. "Supreme" means preeminent; because it is the basis for the wisdom of the mundane and supramundane, which is the principal and unsurpassed, that is the meaning here. Furthermore, as to what it is like, he says "joyful." It is "joyful" because of the joy of the compassion that is the play of unsurpassed offerings. Here, it is also said: "Through the yoga of the deity’s body, if one familiarizes oneself with the meaning of the lack of intrinsic nature, the great offering of equality—"
"...the complete accomplishment of all buddhas." Thus it is said. In this context, since there is no such thing as an "external offering," its non-existence itself is not what is being indicated. Furthermore, regarding the phrase "of what nature is it?": it is said to be "the self of all." By this, it is taught that there is no other excellence of the retinue. "The self of all" means the self that abides in the cakras and so forth, which are the nature of the three realms; the meaning of "here" is that it is the self, whether external or internal. "Always abiding" indicates that it is never interrupted, whether in some place or at any time. "Abiding" should be understood as the nature of being undiminished, singularly overcoming the three realms. Now, the excellence of the subject matter is shown: "the actuality of all ḍākinīs." The term "ḍākinī" is merely an illustration; it should be understood as the nature of all ḍākinīs. By applying the suffix maya to the nature, the meaning is "become of one taste." As for "sattva" (hero): it is a "sattva" because it possesses the supreme qualities of being capable of benefiting all sentient beings, or because it possesses the excellence of great diligence. "Vajrasattva": "vajra" is so called because it is indivisible wisdom, or because it abides in all sentient beings. It is "Vajrasattva" because it is a "sattva" that is unshakable by anyone, such as lions, Śiva, or Kubera.
Because it is the very essence of insight and method, it is described as being supremely excellent due to its necessity for the perfect welfare of others. Because it is worthy of unsurpassed offerings and is the nature of supreme bliss and mental joy, the Blessed One himself is bliss. The grammatical derivation of the word "bliss" (sukha) is in the neuter gender. By this, the terms for the nature of all things and so forth express the perfection of one's own welfare and the welfare of others. In the supreme secret joy, the Blessed One Vajrasattva, the actual embodiment of all ḍākinīs, dwells eternally in supreme bliss; thus it should be connected. Alternatively, in the context of the summarized branches of the elements, mudrās, and results—namely, the liberations, joys, moments, empowerments, and so forth—the Blessed One Vajrasattva, the actual embodiment of all ḍākinīs, dwells eternally in supreme bliss; thus it should be connected. To dispel the doubt as to whether this refers to some other distinguished deity, the words "this is" and so forth are spoken; "this" is a restrictive determination. "Self-arisen" (svayambhū) means the Blessed One himself, in the sense that he did not arise from another. Accordingly:
"Because the mind of all sentient beings is stable, it is called 'sattva' (mind). Through the yidam in meditative concentration, it becomes stable and thus 'vajra'. Through the application of the blessing of the sattva, it becomes Vajrasattva."
Furthermore, some say he is called "self-arisen" because he has not been created by anyone.
The Blessed One (Bhagavān) is so called because he possesses perfect fortune, or because he has conquered the four Māras, or because he has conquered all afflictions without exception. He is called the Blessed One because he is perfectly endowed with these six: sovereignty, beautiful form, glory, fame, wisdom, and diligence. Thus, because he possesses these, he is the Blessed One. Alternatively, the syllable bha is said to mean "fortune" (bhaga), and ga is the letter of space. Through the union of these two, wisdom and method are the Blessed One. Or, because he possesses that, he is the Blessed One. Or, because he dwells in the bhaga, he is the Blessed One.
Regarding the phrase "this" and so forth: "this" refers to the Hero himself; being a hero means possessing heroism, which serves to exclude those who possess other qualities. Excluding those who possess other qualities is like the case of Arjuna alone being the wielder of the bow. Alternatively, because he is the essence of the twenty-four heroes, he is described as being none other than that. For that very reason, he is called the Blessed One of the Ḍākinījālasaṃvara. Or, it is because the Ḍākinītantra is exalted and difficult to realize.
Now, in order to prevent misconceptions regarding the practice of the generation stage and so forth, the sequence of the generation stage and so forth of that Blessed One—who is endowed with the three wheels and so forth—is shown: "Emerging from the mode of sound of becoming," and so forth, up to: "Listen to what is taught in the Tantra."
Thus it is taught. Furthermore, this shall be explained in brief according to the oral instructions of the guru. Regarding the sequence: first, in a place conducive to the mind, the practitioner, having placed a pill of the five nectars in the mouth, should visualize the ten directions and emanate the eight most terrifying charnel grounds, then meditate upon the four brahmā abodes.
"Oṃ sumbhani sumbha hūṃ phaṭ | oṃ gṛhṇa gṛhṇa hūṃ phaṭ | oṃ gṛhṇāpaya gṛhṇāpaya hūṃ phaṭ | oṃ ānaya ho bhagavān vajra hūṃ phaṭ." These and other mantras should be arranged in the directions, such as the east.
From the syllable HŪṂ, the ground is blessed as being of the nature of a vajra. From the radiance of that, one should visualize a vajra fence, a vajra canopy, and the ritual daggers and hammers.
"Oṃ gha gha ghātaya ghātaya sarva duṣṭān phaṭ | kīlaya kīlaya sarva pāpān phaṭ | hūṃ hūṃ hūṃ kīlaya vajradhara ājñāpayata sarva vighnān kāyavākcitta vajrakīlaya hūṃ phaṭ | oṃ vajramudgara vajrakīlaya ākoṭaya hūṃ phaṭ." By these, one should strike and hammer with the ritual daggers.
Then, from the complete transformation of the syllable KAṂ at one's heart, an eight-petaled lotus arises. Upon that, from the syllable A, a moon maṇḍala appears. From that, one should visualize a HŪṂ emitting rays of multicolored light. Then, one should look upon the guru, buddhas, bodhisattvas, and so forth in the space before one, make perfect offerings, prostrate, and then take refuge in the Three Jewels.
Following that, for the sake of the benefit and happiness of all sentient beings, one should recite three times, "I am the glorious Heruka." One should then visualize the three syllables of the name "Heruka" in their proper order at the crown, the throat, and the heart. "He" signifies that all phenomena are devoid of causes; "Ru" signifies that all phenomena are devoid of conceptual construction; and "Ka" signifies that all phenomena do not abide anywhere. Thus, one should cause one's own self and all external objects—both the stable and the moving—to appear without any objective reality.
Then, by the power of previous aspirations, one should visualize the three syllables OṂ ĀḤ HŪṂ in the direction of space, positioned above, in the middle, and below, in their proper order. From the complete transformation of HŪṂ, there is a HŪṂ at the hub of a vajra. Light rays of the same nature as that emerge from it, remaining to accomplish the welfare of all sentient beings without exception, pervading the three realms. In the nature of sound, they teach the Dharma, clarifying and purifying the desire, form, and formless realms. Having taken up the nature of the subtle particles, they should be established as the three syllables, the nature of those dwelling in the celestial, terrestrial, and subterranean realms.
Then, OṂ should be dissolved into ĀḤ, and ĀḤ into HŪṂ, in that sequence. Then, likewise, by means of light rays, they should be made into a single-pointed vajra and dissolved again: the prongs of the vajra into the prongs, the hub of the vajra into the hub, the vowel U into the letter Ha, the letter Ha into the head of the letter, and the head of the letter into the crescent moon.
The half-moon is also absorbed into the drop. The drop is also to be absorbed into the mere nāda. The mere nāda is also to be placed in non-apprehension. For the purpose of purifying the vessel-like world, one should generate the maṇḍalas of wind, fire, water, and earth from the syllables ya, ra, va, and la, and so forth. Upon that, from kaṃ, there is a tortoise or a skull-cup as a lotus vessel. Upon that, from suṃ, is Mount Meru, square, of the nature of the four precious gems, and beautified by eight peaks. Upon that, from a, is a crossed vajra. Upon that is an eight-petaled lotus of four colors. In its center, from raṃ, is a sun maṇḍala. Upon that, one should visualize a white and red moon maṇḍala arisen from the complete transformation of the āli and kāli arranged there. From the mere nāda in the direction of space, one should sequentially form the syllable hūṃ and meditate upon it above the aforementioned moon maṇḍala. From the complete transformation of that, there is the Blessed One with twelve arms. With his first two hands, he holds a vajra and a bell, embracing the goddess in union. With his second two hands, he wears and holds the blood-dripping elephant hide. The four right hands hold a trident, a betāla drum, a battle-axe, and a small drum. The four left hands hold a khaṭvāṅga marked with a vajra, a skull-cup, a noose, and the head of Brahmā. His four faces and his entire body are like the color of a dark cloud.
The left, back, and right faces are green, red, and yellow. All the vowels and consonants are present in his terrifying faces, which are adorned with four fangs, bared teeth, dripping blood, and flowing saliva. He is adorned with the six mudrās: the jewel on the crown, earrings, a necklace, bracelets, a sacred thread, and ashes. His hair is bound in a topknot adorned with a variegated vajra, and a crescent moon rests upon his head. His skull-ornament is bound with a garland of skulls, a trident, and silk streamers; he is further adorned with ear-flaps and a vajra garland in their respective places. His twelve eyes are red and rolling. He is adorned with a variegated armlet and wears a lower garment of tiger skin. His body is encircled by a garland of thick body hair. His waist is adorned with a garland of heads and a belt that jingles with small bells. With his right leg extended, he tramples the Lord of Spirits and Gaurī. He is together with the maṇḍala wheel, adorned with a sun seat and a sun backrest, and further adorned with the eight ornaments of the charnel ground. Furthermore, Vajravārāhī, with two arms, embraces him around the neck. Her left hand, filled with human blood and intestines, causes them to flow into the mouths of both. Her right hand holds a vajra and makes the threatening gesture toward all malevolent beings.
[She has] one face, is red in color, and is adorned with the five mudrās, free from ash. She has three eyes, loose hair, and is naked, wearing a girdle adorned with bone fragments. Her right calf is placed evenly across her left thigh. She is the master, the nature of great bliss and compassion. The sow face of the Bhagavatī is either the same color as [the deity] or is red; alternatively, one should also visualize it as white. Thus it is said: "In that way, one should look, and Vajravārāhī holds the same color and weapons as he." All other [details] are like Śrī Heruka. Having thus meditated on oneself in the form of Cakrasaṃvara, one should subsequently don the two armors. OṂ HA: Vajrasattva is at the heart. NA MA HI: Vairocana is at the head. SVĀ HĀ HU: Padmanarteśvara is at the crown of the head. VAUṢAṬ HE: Śrī Heruka is at the two shoulders. HŪṂ HŪṂ HOḤ: Vajrasūrya is at the two eyes. PHAṬ HAṂ: Hayagrīva is the weapon of all the limbs. OṂ BAṂ: Vajravārāhī is at the navel. HAṂ YOṂ: Yamī is at the heart. HRĪṂ MOṂ: Mohanī is at the mouth. HRĪṂ HRĪṂ: Cālanī is at the head. HŪṂ HŪṂ: Saṃtrāsanī is at the crown of the head. PHAṬ PHAṬ: Caṇḍākṣī is the weapon of all the limbs. "Likewise, Ḍākinī, Lāmā, Khaṇḍarohā, and Rūpiṇī—blue, green, and likewise red, and white—are to be placed upon the petals." She has one face and four arms; in all her left hands she holds a khaṭvāṅga and a skull-cup.
In the right [hand] is a small drum, and he stands upon a corpse with his right leg extended. The remaining [attributes] are the same as those of Vajravārāhī. In the four intermediate directions are vessels filled with bodhicitta.
First, the eight-spoked Mind Cakra is blue in color and adorned with a garland of vajras. On its eastern spoke, at Pullīramalaya, are Khaṇḍakapālin and Pracandā. In the north, at Jālandhara, are Mahākaṅkāla and Caṇḍākṣī. In the west, at Oḍḍiyāna, are Kaṅkāla and Prabhāvatī. In the south, at Arbuda, are Vikaṭadaṃṣṭrin and Mahānāsā. In the southeast, at Godāvarī, are Surāvairin and Vīramatī. In the southwest, at Rāmeśvara, are Amitābha and Kharvarī. In the northwest, at Devīkoṭa, are Vajraprabha and Laṅkeśvarī. In the northeast, at Mālava, are Vajradeha and Drumacchāyā.
Second, the Speech Cakra is red and surrounded by a garland of lotuses. On its eastern spoke, at Kāmarūpa, are Aṅkurika and Airāvatī. In the north, at Oḍra, are Vajrajaṭin and Mahābhairavā. In the west, at Triśakuni, are Mahāvīra and Vāyuvegā. In the south, at Kośala, are Vajrahūṃkāra and Śauṇḍinī. In the southeast, at Kaliṅga, are Subhadra and Śyāmādevī. In the southwest, at Lampāka, are Vajrabhadra and Subhadrā. In the northwest, at Kāñcī, are Mahābhairava and Hayakarṇā. In the northeast, at Himālaya, are Sunetra and Kākāsyā.
Third is the white body wheel, adorned with a garland of wheels. On its eastern spoke, in Pretapuri, are Mahābala and Cakravegā. In the north, in Gṛhadevatā, are Ratnavajra and Khaṇḍarohā. In the west, in Saurāṣṭra, are Hayagrīva and Śauṇḍinī. In the south, in Suvarṇadvīpa, are Ākāśagarbha and Cakravarmiṇī. In the southeast, in Nagara, are Śrī Heruka and Suvīrā. In the southwest, in Sindhu, are Padmanarteśvara and Mahābalā. In the northwest, in Maru, are Vairocana and Cakravartinī. In the northeast, in Kulutā, are Vajrasattva and Mahāvīryā. The great heroes, such as Khaṇḍakapālin and the rest, have one face and four arms; their hair-treasures are adorned with silk pendants. Their two embracing hands hold a vajra and a bell. Their left and right hands hold a khaṭvāṅga marked with a vajra and a small drum. They are adorned with the five mudrās and stand upon corpses with their right legs extended. The rest is the same as for Śrī Heruka. Likewise, the goddesses, such as Caṇḍākṣī and the rest, have one face and four arms; in their left and right hands they hold a skull-cup and a vetāla. The rest is the same as for Vajravārāhī. At the gates of the east, north, west, and south, and at the intermediate directions of the southeast, southwest, northwest, and northeast, [the deities are likewise arranged].
The Crow-faced, Owl-faced, Pig-faced, and Dog-faced goddesses, as well as Yama’s Firm One, Yama’s Messenger, Yama’s Fanged One, and Yama’s Destroyer, are similar to the Ḍākinīs and others in terms of their hands, feet, colors, emblems, mudrās, seats, and shapes. The distinction is that the Crow-faced goddess and the others have the faces as previously described. Regarding Yama’s Firm One and the others, it is best to visualize them in two colors each. Alternatively, the twelve yoginīs, such as the Ḍākinīs, and the twenty-four heroes are two-armed. In that regard, the Ḍākinīs and others hold a khaṭvāṅga and a small drum, or a skull-cup and a vetāla, in their left and right hands. The heroes hold a vajra and bell in their right and left hands, or alternatively, a khaṭvāṅga and a small drum. Because they arise from the power of the Mind Vajra, some say that the three wheels should be visualized as blue in color.
Next, the application of the thirty-seven factors of awakening to the deity yoga is as follows: the application of mindfulness of the body is Ḍākinī; the application of mindfulness of feeling is Lāmā; the application of mindfulness of phenomena is Khaṇḍarohā; and the application of mindfulness of the mind is Rūpiṇī. The base of miraculous power of aspiration is Caṇḍākṣī; the base of miraculous power of diligence is Caṇḍamustī; the base of miraculous power of investigation is Prabhāvatī; and the base of miraculous power of the mind is Mahānāsā.
The faculty of faith is Dṛḍhā. The faculty of diligence is Khaṇḍarohā. The faculty of mindfulness is Laṅkeśvarī. The faculty of absorption is Drumacchāyā. The faculty of insight is Erāvatī. The power of faith is Mahābhairavā. The power of diligence is Vāyuvegā. The power of mindfulness is Śauṇḍinī. The power of absorption is Śyāmādevī. The power of insight is Subhadrā. The absorption factor of awakening is Hayakarṇā. The diligence factor of awakening is Khagānanā. The joy factor of awakening is Cakravegā. The pliancy factor of awakening is Khaṇḍarohā. The discrimination of phenomena factor of awakening is Śauṇḍinī. The mindfulness factor of awakening is Cakravarmiṇī. The equanimity factor of awakening is Suvīrā. Right view is Mahābalā. Right thought is Cakravartinī. Right speech is Mahāvīryā. Right action is Kākāsyā. Right livelihood is Ulūkāsyā. Right effort is Śvānāsyā. Right mindfulness is Sūkarāsyā. Right absorption is Śrī Heruka. The production of unarisen virtuous phenomena is Yamadāḍhī.
The perfect preservation of virtuous dharmas that have arisen is Yamadūti. The destruction of sinful, non-virtuous dharmas that have arisen is Yamadaṃṣṭriṇī. The non-arising of sinful, non-virtuous dharmas that have not yet arisen is called Yamamathani.
Through the yoga of the sequence of the places and so forth, which are the purification of the ten grounds, I shall then correctly explain the supreme maṇḍala of the body.
PU JA O A GO RA DE MA KA O TRI KO KA LA KA HI PRE GRI SAU SU NA SI MA KU. PU is Pullīramalaya, which is Caṇḍākṣī at the head. JA is Jālandhara, which is Caṇḍā at the crown of the head. O is Oḍḍiyāna, which is Prabhāvatī at the right ear. A is Arbuda, which is Mahānāsā at the back of the head. These four are the sthānas (abodes), the first ground, Pramuditā (The Joyous).
GO is Godāvarī, which is Vīramatī at the left ear. RA is Rāmeśvara, which is Kharvarī in the middle of the eyebrows. DE is Devīkoṭa, which is Laṅkeśvarī at the eyes. MA is Mālava, which is Śyāmādevī at the two shoulders. These four are the upasthānas (near-abodes), the second ground, Vimalā (The Stainless).
Likewise, the mind wheel is the sky-farers. KA is Kāmarūpa, which is Airāvatī at the two armpits. O is Oḍra, which is Mahābhairavā at the two breasts. These two kṣetras (fields) should be known as the third ground, Prabhākarī (The Luminous).
TRI is Triśakuni, which is Vāyuvegā at the navel.
Ko is Kośala; at the tip of the nose is Śauṇḍinī. These two secondary fields are Arciṣmatī. Ka is Kaliṅga; at the mouth is Śyāmādevī. La is Lampāka; in the region of the throat is Subhadrā. These two meeting places are Sudurjayā. Kā is Kāñcī; at the heart is Hayakarṇā. Hi is Himālaya; at the private parts is Kākāsyā. These two secondary meeting places are Abhimukhī; the wheel of speech dwells on the ground. Pre is Pretapurī; at the genitals is Cakravegā. Gṛ is Gṛhadevatā; at the secret place is Khaṇḍarohā. These two are Dūraṅgamā. Sau is Saurāṣṭra; on the two thighs is Śauṇḍinī. Su is Suvarṇadvīpa; on the two calves is Cakravarmiṇī. These two secondary gathering places are Acalā. Na is Nagara; on the fingers is Suvīrā. Si is Sindhu; on the tops of the feet is Mahābalā. These two charnel grounds are Sādhumatī. Ma is Maru; on the two big toes is Cakravartinī. Ku is Kulutā; on the two knees is Mahāvīryā. These two secondary charnel grounds are Dharmameghā. The wheel of the body dwells beneath the earth.
Now, the purification of the limbs of the heroes and so forth shall be explained: the teeth and nails are Khaṇḍakapālin; the hair of the head and body are Mahākaṅkāla; the skin and filth are Kaṅkāla.
Flesh is Daṃṣṭrāviśāṇa. Sinews are Vīradeva. Bone is Amitābha. Liver is Vajrānkuśa. The heart is Vajrakāya. Both armpits are Vajrāṅkura. Bile is Vajrakeśin. Lungs are Mahāvīra. Intestines are Vajra-hūṃkāra. Spleen is Subhadra. Excrement is Mahābhairava. The joints are Virūpākṣa. Phlegm is Mahābala. Pus is Ratnavajra. Blood is Hayagrīva. Semen is Ākāśagarbha. Urine is Śrī Heruka Vajra. Tears are Padmanarteśvara. Saliva is Vairocana. Nasal mucus is Vajrasattva. The aggregate of form is Vairocana. Feeling is Vajrasūrya. Perception is Padmanarteśvara. Formations are Vajrarāja. Consciousness is Vajrasattva. All the Tathāgatas are Śrī Heruka. The eyes are Mohavajra. The ears are Dveṣavajra. The nose is Īrṣyāvajra. The tongue is Rāgavajra. The body is Mātsaryavajra. All the sense bases are Īśvaravajra. The earth element is Pātālinī. The water element is Māraṇī. The fire element is Ākarṣaṇī. The wind element is Padmanarteśvara.
In the element of space is the Lotus Net. The root mantra and so forth are visualized as the Brahma-thread and the rest. The twenty-four heroes emanate from the elements of the body. The body is adorned with the mudrās of the six armor heroes. With the mantra of Vajravārāhī, the neck is adorned with a necklace. With the mantra of the deity’s heart, the body is adorned with a half-hundred-bead rosary. With the seven-syllable mantra, the ears are beautified with earrings. The Ḍākinī of all Buddhas is the supreme wearer of the skin garment. With the mantra of the six yoginīs, the body is adorned with a belt. The yoginīs of all the cakras hold the skull-cup of mantra-drink. With the mantra of Vairocana, a garland of skulls is placed upon the head.
Now, having visualized all the Buddhas and so forth in front of oneself and having made perfect offerings, one should supplicate them for the sake of empowerment. Then the yogin [recites]: "Just as the Tathāgatas were bathed immediately upon birth, so may you, O Tathāgatas, empower me with divine water." OṂ SARVA-TATHĀGATA-ABHIṢEKATA-SAMAYA-ŚRIYE HŪṂ. Through the distinctions of body, speech, and mind, the essence of the three syllables, the three realms—below, upon, and above the earth—become a single body in an instant. In an instant, I am the yogin; in an instant, I possess the mudrā. In an instant, all phenomena; in an instant, the secret mantra is uttered.
Oṃ āḥ hūṃ. Oṃ sarvavīrayoginīkāyavākcittasvabhāvātmako ’ham. Oṃ vajraśuddhaḥ sarvadharmā vajraśuddho ’ham. Through the mantra of instantaneous aspiration, one is blessed in an instant. Having understood the two armors, one should meditate on the wisdom wheel. Through the application of mantra and mudrā, one should cause the samaya wheel to enter. Binding the index fingers and joining the middle fingers, firmly joining the thumbs as a vajra, place that in the center of the forehead and rotate it in forward and reverse order. Pressing the feet and looking upward, sounding the syllable pheṃ upward, summon the heroes and yoginīs residing in the world systems of the ten directions. Oṃ yogaśuddhaḥ sarvadharmā yogaśuddho ’ham. Reciting this mantra of instantaneous aspiration, the application of the mudrā at the heart of all mantras is called the "Supreme Bliss of the Ḍākinī," which involves rotating the left and right hands. Oṃ namo bhagavate vīreśāya mahākālasannibhāya jaṭāmakuṭotkaṭāya daṃṣṭrākarālāgrabhīṣaṇamukhāya sahasrabhujābhāsurāya paraśupāśodyataśūlakhaṭvāṅgadhāriṇe vyāghrajīnāmbaradhārāya mahādhūmrāndhakāravapuṣe. Oṃ kara kara, kuru kuru, bandha bandha, trāsaya trāsaya, kṣobhaya kṣobhaya, hrūṃ hrūṃ, hraḥ hraḥ, pheṃ pheṃ, phaṭ phaṭ, daha daha, paca paca, bhakṣa bhakṣa.
This is the summary of the armor heart-mantras and the near-heart-mantras: OṂ BAṂ HŪṂ HŪṂ PHAṬ | OṂ VAJRA VAIROCANĪYE HŪṂ HŪṂ PHAṬ | OṂ HAṂ YOṂ HŪṂ HŪṂ PHAṬ | OṂ YAMINĪYE HŪṂ HŪṂ PHAṬ | OṂ HRĪṂ MOṂ HŪṂ HŪṂ PHAṬ | OṂ MOHANĪYE HŪṂ HŪṂ PHAṬ | OṂ HREṂ HRĪṂ HŪṂ HŪṂ PHAṬ | OṂ SAṂ CALANĪYE TĀṂ HŪṂ PHAṬ | OṂ HŪṂ HŪṂ HŪṂ HŪṂ PHAṬ | OṂ SANTRĀSANĪYE HŪṂ HŪṂ PHAṬ | OṂ PHAṬ PHAṬ HŪṂ HŪṂ PHAṬ | OṂ CAṆḌIKE HŪṂ HŪṂ PHAṬ. These are the individual heart-mantras and near-heart-mantras of the six armor heroes.
OṂ OṂ BAṂ HAṂ YOṂ HRĪṂ MOṂ HREṂ HRĪṂ HŪṂ HŪṂ PHAṬ PHAṬ HŪṂ HŪṂ PHAṬ | OṂ VAJRA VAIROCANĪ YAMINĪ MOHANĪ SAṂCALANĪ SANTRĀSANĪ CAṆḌIKĪ HŪṂ HŪṂ PHAṬ. This is the summary heart-mantra and near-heart-mantra of the six heroes.
OṂ SUMBHANI SUMBHA HŪṂ HŪṂ PHAṬ | OṂ GṚHṆA GṚHṆA HŪṂ HŪṂ PHAṬ | OṂ GṚHṆĀPAYA GṚHṆĀPAYA HŪṂ HŪṂ PHAṬ | OṂ ĀNAYA HO BHAGAVĀN VAJRA HŪṂ HŪṂ PHAṬ. These are the mantras for the summary binding of the directions and the binding of the directions with the drum.
OṂ KILI KILI | SILI SILI | CILI CILI | DHILI DHILI | HĀ HĀ HE HE HO HO HŪṂ HŪṂ HŪṂ HŪṂ PHAṬ. This is the mantra of the eightfold laughter of Śrī Heruka and the Yoginīs.
OṂ HA HI HO HA HŪṂ HŪṂ PHAṬ. This is the fivefold mantra, which is similar to the heart-mantra of Śrī Heruka.
Then, one should cause the wisdom maṇḍala to enter the indestructible [syllable] encircled by the garlands of vowels and consonants, which abides upon a moon maṇḍala at the navel. Following that, having performed the offerings of mudrās and mantras, one should meditate on the armor of the six heroes and six heroines upon the thumb, index finger, middle finger, ring finger, little finger, nails, and the palms and backs of the hands, and then meditate on the maṇḍala of Śrī Heruka. Then, holding a rosary endowed with the characteristics of the armor of both Vajrasattva and Śrī Heruka, and having blessed it with all the armors, one should recite the mantra as desired with wrathful or vajra words. With "Oṃ Āḥ Hūṃ Muḥ," the wisdom maṇḍala is requested to depart. With "Oṃ Āralli Hoḥ Jaḥ Hūṃ Baṃ Hoḥ Samayas Tvaṃ Dṛśya Hoḥ," one should offer the torma at midnight, opening the vajra palms upward: "Oṃ Kha Kha Khāhi Khāhi | Sarva Yakṣa Rākṣasa Bhūta Preta Piśāca Unmada Apasmāra Vajra Ḍāka Ḍākinīdaya Imaṃ Baliṃ | Gṛhṇa Gṛhṇa Samaya Rakṣantu Mama | Sarva Siddhiṃ Me Prayacchantu | Yathevaṃ Yatheṣṭaṃ | Bhuñjatha | Pibatha | Jighratha | Mātikramatha | Mama Sarvakāryaṃ Satsukhaṃ Viśuddhaya Sahāyikā Bhavantu Hūṃ Hūṃ Phaṭ Phaṭ Svāhā." Having satisfied oneself through the ritual of making the body permanent, one should dedicate the roots of virtue to unsurpassed awakening. Thus, having visualized oneself in that way, one should protect oneself with the fierce mantra.
Having maintained the holy life, one should worship with the eight-line mantra. Having visualized in that way, the yogi, having completely abandoned all fears, the wise one should practice the great yoga of Cakrasaṃvara, the supreme bliss.
Engaging in the conduct of the five families, in some instances one acts like a madman. The mind, which is non-conceptual in nature, engages with the five sensory qualities. This is the sequence of the outer and inner connection. Having completely abandoned all conceptualization, one acts like a lion, the hero.
Having visualized the vowels and consonants in front, the great yogi rests. One should meditate on the complete maṇḍala of the moon at the root of the navel. In the center of that, one should contemplate the supreme state of the syllable. One should meditate on the deity’s body, the possessor of the vajra of body, speech, and mind.
That is beyond the body; one does not even meditate on the sentient being itself. The mind that contemplates that inconceivable state is itself non-conceptual. If one contemplates and reflects upon that, subsequently one will attain the dhāraṇī. The khaṭvāṅga is the body of the deity; the sound of the ḍamaru is insight.
During the day, the Blessed One is the hero; at night, he is said to be the consort, insight. The hero arisen from emanation is the emanation of the sixth, the mind. The emanation of the pure dharma is shown in the form of Vārāhī. Śrī is non-dual wisdom; He is the emptiness of causes and so forth; Ru is the collection and emptiness; Ka is that which does not abide anywhere.
This refers to the completion stage (niṣpannakrama). The specific distinctions here have not been written down, as they do not depend on a guru and are for the sake of guarding the great oral instructions. Therefore, having preceded this with conceptual analysis, one should please the guru and understand it by following the Śrī Herukābhidhāna. Regarding the phrase "the action arises from the primordial" (karmaja), in this Śrī Cakrasaṃvara Tantra, it is taught exactly as the wisdom of the ritual of union (yoga). One should listen to the application of the consciousness-union in that same way.
Regarding the question, "What is the distinction?" it is said: "Emergence from the mode of the sound of becoming" (bhava). "Emergence" (niḥsaraṇa) means arising as a distinguished essence. From what? From its form, because it is the essence of the continuum of the mind of awakening (bodhicitta), like a blazing lamp. Furthermore, regarding "of what nature is it?" it is said: "from becoming" (bhava). Moreover, regarding "what is the distinction?" it is said: "the sphere of activity for the conduct of sandalwood and so forth." Furthermore, regarding "of what nature is it?" it is said: "abiding perfectly in the beginning, middle, and end." This means abiding perfectly in the wheels of mind, speech, and body. Furthermore, regarding "of what nature is it?" it is said: "difficult to find in the three worlds." This means that which is to be attained through the suffering of gods, humans, and nāgas. Furthermore, regarding "of what nature is it?" it is said: "just as the union of insight and method, likewise the mantra recitation, the completion of the visualization."
Thus it is said; one should apply the practice of the Yoginīsaṃvara by familiarizing oneself with the mantras, deities, maṇḍalas, homa offerings, and so forth. Alternatively, regarding the phrase "becoming" (srid pa) and so on: that which arises through a distinguished essential nature is the continuum of the bodhicitta like a burning lamp. From this nature, beings such as gods, humans, and nāgas experience suffering within the sphere of conduct, such as the use of sandalwood and the like. One should apply the following: "Listen likewise to the union of consciousness and the authentic wisdom of awakening, which abides exactly as it is in this glorious Cakrasaṃvara, connected to the familiarization with the mantras, deities, maṇḍalas, homa offerings, and so forth, arising from the Yoginīsaṃvara that perfectly abides in the wheels of mind, speech, and body."
Alternatively, regarding the phrase "becoming" and so on: the word "becoming" (srid pa) is expressed by the sound of the nāda essence, which acts as a distinction from the common; it is shown as a fifth-case [ablative] term. The meaning is "becoming" from the union of the two organs. Therefore, it is said, "it arises from that which abides in the direction of space." As for the phrase "definitely emerges" (nges par 'byung): by means of the plural number, the meaning is to be understood as "the heroes and yoginīs abiding in the three wheels definitely emerge from the nāda self." As for what they are like: they are the sphere of conduct for those who practice the samaya. There are two types of samaya: those to be guarded and those to be consumed.
The conduct of those two is the meaning of "engaging in and practicing" them. Whatever constitutes the practice and the object of those two is described in that way. Alternatively, the samaya are the goddesses; their conduct is the sphere of activity, which is called the "hero" (vīra). One should apply the phrase: "Listen to the wisdom of the ritual as it is taught in that tantra."
"Abiding perfectly in the beginning, middle, and end" refers to that very same meaning. "Difficult to find in the three worlds" means that in the worlds of the subterranean, the surface of the earth, and the heavens, heroes, ācāryas, and so forth are difficult to find. Alternatively, it means that the goddesses residing in the three cakras within the three worlds are difficult to find. One should apply the phrase: "The heroes and heroines, as well as the wisdom of the ritual, are also difficult to find."
The intention here is as follows: since the ācāryas, yogins, and yoginīs, as well as the heroes, heroines, and other deities residing in the three cakras, dwell within the three worlds, this very wisdom of the ritual—by which the principal deity of the glorious Cakrasaṃvara is found through suffering—is likewise to be heard in the glorious Cakrasaṃvara.
"According to the union of insight and method" means that method is the vajra, and insight is all the ḍākinīs, such as Vajravārāhī. "Union" refers to the perfect union of all the heroes, such as the Blessed One and others; that which is their union is the wisdom of the ritual in that way.
"Just as" means that it is exactly as it is, in accordance with the recitation of mantras and concentration. "The application itself" does not mean that it is exclusively that; rather, it means: "Listen to all of this as it was taught in the Gaganasamāyoga-tantra regarding the application of consciousness." For that very reason, it is described as "difficult to find." By the word "and so forth," the maṇḍala, the homa fire offering, external medicines, and other such necessities are included. By the word "application," the individual applications for subjugation and so forth, which are to be performed, are also to be shown.
Now, regarding the ritual of offering at the stage of the culmination of the churning and the churning agent, it is said: "The intermediate relief," and so forth. Because it is intermediate, it is called "intermediate," which refers to the lotus of the Blessed Lady. In that regard, the "supreme relief" is that which is drawn in by the tongue. If one asks what happens by that, it is said: "together with the water of fragrance," which means together with the bodhicitta. Furthermore, regarding "the intermediate" and so forth, because it is in the center, it is "intermediate," which refers to the lotus of the Blessed Lady. That itself is the "supreme," and that is the meaning of "breath" (prāṇa). Alternatively, another meaning of "intermediate" is shown, while the remainder is the very meaning of what has been taught. "Especially at the time of yoga" refers to the time of the culmination of the flow. "Especially" means:
Up to the phrase, "by the distinction of the movement of the vajra and lotus." "One of noble family" is a symbolic term for the samaya of the tantra. One should make offerings to the karmamudrā, which is the very essence of the jñānamudrā Vajravārāhī; the meaning is that one should act in whatever way brings joy to the mind. Regarding the term "messenger" (dūtī): the word "as long as" (yāvat) has the sense of "for the sake of." For the sake of what? For the sake of the supreme, middling, and inferior accomplishments of the coemergent messenger. By internalizing these, one should meditate on the accomplishment of the desired goal. In this context, the meaning is that all the karmamudrās, who are the very essence of the jñānamudrā Vajravārāhī and reside in the three cakras, are internalized within the mind; by the intention of pleasing their hearts, they are made into accomplishments. Regarding the passage beginning with "With the drops of one's own substance, the Buddhas..." and so forth: it is not only the previously mentioned karmamudrā that is to be meditated upon with the drops of great passion. One should also meditate on the thirty-seven deities as the nature of the Buddhas of the five aggregates, and the six sense bases as the nature of the Bodhisattvas. The intended meaning here is that, having visualized oneself as Śrī Heruka, one should meditate on the karmamudrā as the very essence of Vajravārāhī. Having entered into union with her, the secret [receptacle] is the seed-syllable in the form of a kunduru flower. Thus, one should meditate on the secret maṇḍala as being endowed with the Buddhas, Bodhisattvas, and so forth.
Regarding the phrase "seeing and so forth," this means that there is no need for any other specific form of service; liberation occurs through seeing, touching, hearing, or even remembering. Thus, it is said: "By such a distinguished yogi, sentient beings are liberated from all sins." "In this, there is no doubt" means that for this very reason, it is called "yoga itself." Alternatively, by completely abandoning the distinctions of grasping at the specific action mudrā or the nature of the wisdom mudrā as Vajravārāhī, even through seeing, touching, hearing, or remembering, the yogi or other specific sentient beings will be liberated from all sins. The remainder up to "in this, there is no doubt" is the same meaning as previously explained. The phrase "the yogi himself" and so forth is easy to understand. Regarding "will be accomplished" and so forth, "accomplishment" refers to the recitation of secret mantras such as the heart and near-heart mantras, as well as concentration and familiarity with the deities of the outer and secret maṇḍalas; the meaning is that this is performed through the two yogas of the conventional and the ultimate. Alternatively, there is another source text where "samaya" refers to the specific distinctions of the action mudrā and so forth, or the meaning is that one must always maintain the specific distinctions of the samaya such as the bracelets and so forth. "Protection" refers to the conventional use of sandalwood and so forth against all malicious sentient beings. The word "samaya" refers to the family that is to be protected, for in some cases it serves as a source of laughter.
"By the practitioner in profound meditative equipoise" means that the yogi practitioner should meditate with a mind that is thoroughly familiar with the mantra and the deity in all respects. "Through the impairment of the samaya, the maṇḍala, initiation, and accomplishments will not be attained" means that regarding the objects of the samaya, such as the action-mudrā and so forth, the yogi and yoginī should not allow even the mere essential nature of the characteristics of the mantra, maṇḍala, and so forth to be known by others. Alternatively, the meaning is that if the practitioner who maintains the related samaya should make those known, all accomplishments will not arise.
Now, the five types of amṛta are shown, as it is said: "honey" and so forth. "Honey" is camphor; "red" is the self-arisen flower. "Together with camphor" means together with sāli. Furthermore, "blood," "musk," and "sandalwood" refer to the four equal parts; "red" is also to be combined with sandalwood and red sandalwood—this is the meaning. "In the midst of the assembly" refers to the center of the three wheels. Alternatively, it means to be well-established and to abide within the assembly of those who hold the samaya of a single yoga. The word "ni" (but/however) serves to exclude other associations. "The vajra mark of all" refers to the sign of the Blessed Buddha, which is its mark; furthermore, by the word "samaya," it refers to the lotus vessel. "Holding the great conch" means holding the mark of the universal vajra; this is the distinction of the five amṛtas.
Joining the vajra thumb and ring finger, one should partake of it by grasping it with the thumb and ring finger of the left hand, which are arranged as the armor and so forth, making it indivisible. Alternatively, the source text is otherwise: "by the yogi who knows" means a practitioner who constantly maintains the yoga of the mantra and the deity. "Like a peaceful drink" means that just as a peaceful drink is a specific type of beverage used by Brahmins as a means of purification during the time of performing sacrificial offerings, so too is this to be understood. The intention here is that because it is beyond number and possesses many meanings, it is like a peaceful drink. Having treated it as such, one should, according to one's ability, completely abandon pride, contempt, and so forth toward the five nectars, the samaya substances, and other special items. If one thoroughly conceptualizes them as a drink of nectar, one will attain the permanent accomplishment; through this, one also attains the accomplishment of Mahāmudrā. Regarding "the four offerings," the four offerings are the outer, the secret, the mental-nature, and the suchness offerings. Alternatively, the four mudrās—the mahāmudrā, samayamudrā, dharmamudrā, and karmamudrā—are the four offerings. Likewise, regarding "the yoginī" and "the empowerment of meditative equipoise," this refers to the specific activity arising from the meditative equipoise of the two organs.
"Heroes" refers to the heroes such as the glorious Heruka and the yoginīs such as the ḍākinīs; these are likewise terms for bliss. "Holding that very [reality]" refers to maintaining the yoga of the means and that which arises from the means. Alternatively, "that very [reality]" means non-otherness, or maintaining the single taste together with those abiding in the three cakras. By gathering the bliss of gods and humans and making it one, the "Vajra" is the Blessed One; one who holds that is a yogin of Vajradhara. "Not even a sixteenth part" means that a yogin of such a nature cannot be equaled or attained by those who hold other yogas, even by a single sixteenth part. Alternatively, there is another source text that reads "a part of the Vajra," which has the same meaning. The remainder is for the sake of clarification. "In mountain clefts, thickets, or caves" refers to locations such as mountain caves. "On the banks of great rivers" refers to the shores of the great ocean and so forth. "In charnel grounds established from the beginning" refers to charnel grounds that are supremely and famously renowned from one [generation] to the next. "There, one should draw the maṇḍala" means that in such places as these, one should draw the glorious Cakrasaṃvara as it appears below. "The Abhidhāna of the glorious Heruka" and so forth means that it is complete.
This is the first commentary on the chapter concerning the entry into the maṇḍala from the collection of source texts that express the glorious Heruka. Regarding the phrase "In that [regard]," and so forth: because there is no fault of redundancy in the tantra, the ritual of the maṇḍala is also taught. In this intermediate section, there is the maṇḍala ritual of Bhavabhaṭṭa, which exists separately. Alternatively, regarding the phrase "In that [regard]," and so forth: in brief, the meaning of the chapter is stated to be the maṇḍala and the conferral of empowerment, beginning from the close apprehension of the site for constructing the maṇḍala and continuing up to the offerings and service rendered to the guru.
"In that [regard]" refers to locations such as mountain clefts and dense thickets. "Water and cow dung" means cow dung belonging to the water; it should be applied to the ground of the maṇḍala—thus it is to be connected. "Cemetery, riverbank, wilderness, mountain cleft, pondbank, caitya containing relics, at the foot of a solitary tree, marketplace, city, house in the form of a marketplace, places where dance and song are constantly performed, or else the pīṭhas and upapīṭhas, kṣetras and upakṣetras, melāpakas and upamelāpakas, and śmaśānas and upaśmaśānas" is the meaning of the phrase "belonging to the ten stages." The remainder is easy to understand. "One should practice in the cemetery," and so forth.
This means that in whatever place the maṇḍala is to be drawn—such as the valleys of stable mountains or dense thickets—one should meditate upon it in the form of a great charnel ground. Regarding the phrase "charcoal from cremated corpses" and so forth, this teaches the preparation of the colored powders; the remainder is easy to understand.
"The ācārya endowed with all characteristics" means that the ācārya is fully possessed of every characteristic without exception. "Perfectly knowing" means that the intellect of sublime, authentic wisdom is such that its capacity has been generated. "Tantra" means knowing the meaning of the tantras in their entirety. Alternatively, through the summary, the meaning of the words is one: knowing the reality of all things without exception. "Perfectly" means unerring; thus, "perfectly knowing" and "knowing the tantra" mean knowing the meaning of the reality of all things without exception. Alternatively, it means having the capacity to bestow the secret empowerment by being perfectly endowed with the vajra, the lotus, and the movement.
"Glorious Heruka, knowing the secret mantra" means having previously completed extensive approach practice (sevā). "Free from anger" means having completely abandoned anger and the like. "Pure" means one who thoroughly maintains the purity that will be explained below. "Learned" means being free from indolence. "Knowing the application, having reached the far shore of wisdom" means the wisdom of the very nature of the sublime Dharma, such as method and insight.
The meaning of "realizing the essence of that in a single instant" is as follows. Regarding the phrase "skull" and so forth, the mahāmudrā is indicated by the principle that whatever signs are gathered as its limbs serve to distinguish it; the remainder is easy to understand. "Adorned with a single piece on the crown" refers to the garland of skulls bound upon the forehead. Alternatively, it also indicates a lotus vessel made of many pieces. The characteristics of the mahāmudrā of all tantras and so forth should be explained in their entirety by the wise, following the sequence of the guru’s oral instructions, through the application of both reverse and forward order. "A bone garland hangs down" means that the bone garland, consisting of fifty syllables, hangs down from the garland of fifty skulls; this is the meaning of "skull garland." "The khaṭvāṅga is held in the hand" means that whatever khaṭvāṅga is held in the hand is just so. For that very reason, it is said: "Having made oneself Heruka." "One should remember glorious Heruka" means that one should engage with the very form of glorious Heruka as arranged in the maṇḍala. For that very reason, it is said: "Place this wheel at the heart." Regarding "wheel," because it is the nature that follows the meaning of the sublime Dharma and so forth, a wheel should be drawn.
This wheel is to be drawn, or rather, this wheel is the wheel; the meaning is that the maṇḍala arising below, together with Śrī Heruka, should be placed in the center of the heart. Having thus armored oneself, the phrase "the fences are to be placed in the directions" means that one should armor one's own body. Following the recitation of the samaya of the vowels (āli) and consonants (kāli), the fences of hatred, desire, and delusion are to be placed. The intention is that at the time when the celestial palace and so forth are fully complete, the vajra fence, the lotus fence, and the wheel fence are to be placed. Regarding the phrase "having thus armored oneself, the weapons are to be placed below," the meaning is that the vajra ground should be examined down to the very bottom. Regarding "the wheel itself and the weapons, above is the net of arrows," the meaning is that the net of arrows is to be placed above the vajra tent. Furthermore, regarding "oneself," the intention is that at the time of the entry of the wisdom-being (jñānasattva), one should examine the fences and so forth, having placed them within the celestial palace. Regarding the phrase beginning with "in that way," it is shown that the mantrin is fearless in drawing the maṇḍala. Regarding "adorned with mantra and mudrā," the meaning is that one is accompanied by well-trained external mudrās. The phrase "it should be drawn" and so forth is easy to understand. The phrase beginning with "then" indicates the marking cord (sūtra) of the maṇḍala; the remainder is easy to understand.
The phrase "radiance and so forth" elaborates upon the characteristics of the Great Seal (mahāmudrā). "Radiance" and "majesty" mean that which is intensely blazing. The remainder is the meaning as it is. "With excellent eyebrows, parted like a vajra" means that those who possess eyebrows that are perfectly parted like a vajra are said to have "eyebrows parted like a vajra." Alternatively, it means that the eyebrows are situated at the edge of a vajra garland upon the forehead. The remainder is easy to understand, as it is the very meaning of what was taught. In that context, the phrase "embracing and so forth" clarifies that the goddess Vajravārāhī is extremely formidable. "Facing the Great Terrifier, the Terrifier" is interpreted by some as facing Maheśvara; however, that is not appropriate here because it is not the relevant context. Since this is the occasion for teaching the Great Seal of Vajravārāhī, the meaning here is as follows: the "Great Terrifier" is the Blessed One (bhagavān), and "facing him" means embracing him with body, speech, and mind. The particle la serves to definitively identify that very meaning. The remainder is easy to understand. In that context, the phrase "vase and so forth" indicates a mere partial illustration of the characteristics of a vase, such as being free of black spots, having a large and protruding belly, and a long neck. "Pearls and so forth" indicates the five kinds of precious gems.
"Copper" refers to the specific types of vases and so forth. The remainder is easy to understand. If [the required number] is not found, there should be nine vases. If they are found, there are twenty-five vases, the four vases of Lāmā and so forth, the eight vases of Kākāsyā and so forth, the all-activity vase, and the victory vase. Alternatively, if condensed, there are exactly forty. The remainder is clear. Regarding the phrase "should be adorned" and so forth, the meaning is that one should arrange whatever precious gems are obtained in a manner that beautifies the maṇḍala. "The supreme, delightful city, the place of worship, will undoubtedly be accomplished" is easy to understand. "One should thoroughly sprinkle with scented water from all the gates of oneself" means that one sprinkles with fragrance purified by mantra; the meaning is that one thoroughly sprinkles with vajra-water. The phrase "from all the gates of oneself" is a qualification, because the Blessed One, who is the very nature of Śrī Heruka, possesses four faces. "One should offer a hundred lamps" has the same meaning as before. Alternatively, it is stated as a qualification of the various natures. Otherwise, since the five lamps include the meat of camels, horses, and so forth, [the number is adjusted]. "The ḍākinīs of space, one should mentally arrange them all above" means that all the ḍākinīs of the mind wheel should be arranged, because the mind is by nature that which travels through space.
"Whichever ḍākinīs are upon the earth, they should be arranged throughout the maṇḍala." This means that in all cases, the maṇḍala is to be filled by all [the deities], or that the conduct of those who fill the wheel of the earth should also be arranged; this is because the wheel of speech resides in the center. "Whichever ḍākinīs are beneath the earth, they should be arranged in the subterranean realms." This should be understood to mean that the wheel of the body, which dwells beneath the earth, should also be arranged by means of power. "All the mātṛs should be arranged in the cardinal and intermediate directions." This teaches the arrangement of the eight yoginīs, such as Kākāsyā and the rest. Regarding the phrase "fragrance" and so forth, this teaches the ritual of the five types of offerings. "One hundred lamps should also be offered" is stated because it was already taught previously; here, it is spoken for the purpose of supplementing the five types of offerings. The phrase "one should offer" and so forth is not explained here because its meaning is self-evident. "Perfectly composed in meditative equipoise" means that in all cases, the ritual of offering is the pure vajra. This is the commentary on the second chapter, the ritual of offering the maṇḍala, from the Śrī Herukābhidhāna. The word "then" is easy to understand because it was already indicated previously. By the phrase "first, the ācārya" and so forth, it is taught that they belong to a single family, meaning the ācāryas who are close to the maṇḍala. The remainder is easy to understand. By the phrase "to the best of one's ability" and so forth, the offering to the guru is taught.
Regarding the phrase "ring-sound" and so forth, this describes the activities of the principal master. The phrase "beat the drum" and so forth teaches the ritual for beating the small hand-drum and other instruments. From the phrase "ring the bell with a very melodious sound" up to "should be taught," it is shown that thereafter, all empowerments should be completed according to the rituals well-known from other tantras, because the ritual for the secret empowerment is the primary one.
Then, regarding the phrase "the master, having properly," this means that one should stabilize oneself in the yoga of glorious Heruka and emanate as the yoga of Vajravārāhī. Having donned the armor with the "great armor" and so forth, the disciples should also do the same. The phrase "resting in meditative equipoise, worship the mudrā" and so forth teaches the conferral of the empowerment. "Mudrā" refers to an external consort who has been well-trained in mantra and mudrā, and who possesses the samaya (vows) of what is to be guarded and what is to be consumed.
Then, on the second day, having performed the worship of the maṇḍala, the blessing, and so forth, one should place [the consort] on a fine seat such as a wooden throne, either near the maṇḍala or separated by a curtain, and begin the secret empowerment. Regarding the phrase "by reciting the great vermilion three times, one should apply a drop (tilaka) to her," this refers to when the external consort, possessing the characteristics previously taught, has become endowed with flowers.
At that time, through the stages of passion together with her, in whatever way joy arises, during the occasion of the application of the methods of activity such as the movement of the vajra and lotus, the disciple’s face should be bound. Reciting the heart mantra, the near-heart mantra, and the garland mantra, the empowerment arising from the vajra and lotus should be bestowed upon the seven locations: the head, the forehead, the two eyes, the mouth, the throat, and the heart. The disciple should also taste what is given into the mouth as if it were amṛta. Then, the face is unveiled and the maṇḍala is shown. Regarding the phrase, "Which is the location of which deity," the respective locations of the secret empowerment should be shown. At the time of the empowerment, the teaching of the external limbs is the ultimate meaning. "Perfectly" refers to the non-conceptual mind. This is because the disciple must likewise begin in that very manner. Then, while the ācārya is in meditative equipoise, having performed intense devotion, one should perform circumambulations of him in a sequence beginning from the left. One should prostrate to the maṇḍala and the guru according to the ritual. This means that having begun with the same ritual by which the guru bestowed the secret empowerment upon the disciple, the disciple prostrates to the guru; the intention is that [the disciple remains] together with that very [guru]. The remainder is easy to understand. By the phrase "playing and looking," the secret empowerment is shown. By the phrase "holding hands and embracing," the wisdom-gnosis empowerment is shown.
The phrase "the union of the two" clarifies the fourth empowerment. It also indicates the master empowerment, or alternatively, the distinctions between the vase empowerment and the other empowerments. My explanation of these points is intended to ensure a thorough understanding of the conferral of empowerment by recalling the oral instructions of the guru.
Regarding the statement, "Whatever has been explained or not explained, all that abides in the glorious Heruka," this means that although it has not been explained or shown by other means, whatever has been explained and shown to disciples of superior, middling, or inferior capacity is all, by its very nature, the seed of the ultimate coemergent glorious Heruka. Thus, the meaning is that it "abides in the glorious Heruka." As it is said:
"The seed of all phenomena,
The supreme object of all accomplishments,
The abode of the activity of all Buddhas,
Is proclaimed as Sukhāvatī."
This means that the nature of the seed of ultimate coemergence is the essence that enjoys the accomplishments of superior, middling, and inferior levels. Alternatively, "whatever has been explained or not explained" refers to the fact that the one who holds the mudrā of the glorious Heruka yoga is described as the wisdom mudrā, Vajravārāhī. This is because the glorious Heruka himself also abides as the nature of the Mahāmudrā, the seed of ultimate coemergence.
Alternatively, because the coemergent ultimate seed, the very essence of Mahāmudrā, abides within Śrī Heruka himself, the meaning is that whatever has been explained or not explained, all of it abides within Śrī Heruka. Thus, the meaning is that one should view the yogis and yoginīs who uphold that very essence. This concludes the commentary on the third chapter, the ritual of empowerment, from the Śrī Herukābhidhāna.
Regarding the passage beginning with "Then" (atha): "Then" means "therefore," in the sense of a cause, or "immediately following." It refers to the ḍākinīs who sport upon the earth (bhūcarī), meaning they pervade the three realms of the earth, the heavens, and the underworld, abiding within the three cakras. The individual names of the ḍākinīs and so forth are shown and clarified by the terms "Great Exertion" (mahāvīryā) and so on. For this very reason, these are called the twenty-four ḍākinīs who were accomplished from the very beginning.
Regarding the passage beginning with "In the mantras that express their own names": by means of the mantras that express the names of the twenty-four ḍākinīs, the heroes (vīra), the four ḍākinīs and so forth, and the eight such as Kākāsyā and the rest, the syllable Oṃ is placed at the beginning and Hūṃ Hūṃ Phaṭ at the end, resulting in sixty mantras. This is because it is said: "Oṃ is the clarifier of all."
Regarding the verse: "If one sees this supreme yoga, others are like essence-less grass": here, the yoga of Śrī Heruka is to be viewed as supreme, while others are like grass.
It is like grass; the meaning is that it is without essence. The phrase "praying for accomplishment" and so forth demonstrates the power of a yogi whose capacity is fully perfected. This is because its nature follows the meaning of the sublime Dharma and so forth. Because one prays for accomplishment, it performs all desired functions; the meaning is that it is able to bestow the objects one aspires to. "One becomes a hero" means that, like a hero dwelling in the three cakras, one will subdue others. "Seeing the maṇḍala in the house" means that upon seeing the maṇḍala drawn in the maṇḍala chamber, by the mere completion of the empowerment ritual, the qualities as they were taught will be attained, and one will become an accomplished yogi. "Knowing that and meditating constantly" means that if one possesses meditation and recitation, what need is there to mention it? To demonstrate the greatness of that, it is shown that by knowing and constantly meditating upon it, the fruit of accomplishment is attained: "The Tathāgata spoke of that accomplishment." In this regard, the Buddha, the Blessed One, is shown to be an authoritative person because he teaches the unerring meaning. For this very reason, by the words "that" and so forth, this oṃ which clarifies everything is established as certain from the beginning.
By the principle that the mantra and the deity are inseparable, the mantras consisting of the names of the twenty-four ḍākinīs, preceded by oṃ and followed by hūṃ phaṭ, are sixty in number. Through these, all desires are accomplished; thus, they grant all that is desired. One should understand that this very practice is the supreme yoga because it bestows whatever supreme goal is sought. Therefore, other [practices] are like grass, devoid of essence; the meaning is that they are tasteless because they lack essence.
Regarding the phrase "becoming a hero" and so forth: in the maṇḍala house, having seen the maṇḍala drawn and having previously received empowerment, one should regard or know the practitioner who draws the maṇḍala in the maṇḍala house as supreme. Like the heroes residing in the three wheels, they suppress others or bestow all desired aims; that is, they are capable of granting whatever aim is sought. "Accomplishment" means becoming a yogi who has attained the siddhis. What need is there to mention recitation, meditative concentration, and so forth? The remainder is the meaning already explained.
This is the commentary on the fourth chapter of the Śrī Herukābhidhāna, the ritual for the non-dual arrangement of the heroes and yoginīs.
Regarding the phrase "Then" and so forth: "Then" has the meaning of "following that." "Non-family" refers to the near-heart mantra of Śrī Heruka and Vajravārāhī. "Peace" has the meaning of virtue.
The "source of all phenomena" (sarvadharmanidhi) is that which gives rise to all phenomena without exception. "Variegated" (viśva) refers to the very nature of migratory beings. Writing [the syllables] on the navel in a variegated sequence means writing them in gold. The "condensation of all phenomena into one" refers to the mantras of the ḍākas, ḍākinīs, and so forth, which are to be written later by the mantra practitioner within their own continuum. This is the meaning of the statement that this is the very subject matter of the previous chapter.
Alternatively, "indestructible" refers to the mantra of the vowels and consonants (āli-kāli) preceded by Oṃ and ending with Hūṃ Hūṃ Phaṭ; this is the virtuous [mantra]. The "source of all phenomena" is that which the mantra practitioner writes on the variegated navel according to the ritual; by that, all phenomena are condensed into one. Following that, the meaning is that one should extract the syllables of the root mantra of the Blessed One, Śrī Heruka. Alternatively, Oṃ itself qualifies the indestructible and so forth; the meaning of "all" is precisely that.
Regarding the passage beginning with "Here, the mantra words are as follows," this teaches the ritual for extracting the root mantra of the Blessed One, Śrī Heruka, through these mantra syllables. It is said: "Having made the vowels and consonants equal." The equality of the vowels and consonants in speech means they are similar. "Dissolving into the classes" means making them into a whole within those classes. Regarding the phrase "in groups of four," it should be understood as four and four.
The Sage [has arranged] the classes into seven groups. Having done so, the meaning is that one should extract the eight syllables of the mantra by reversing and following the sequence. For that very reason, it is said: "Then the Hero should be extracted; he is the accomplisher of all desired aims." Here, the intention is as follows: first, one should understand the mantra in groups of four syllables. Then, one should extract [the syllables] from the complete set of seven classes of consonants associated with the seven classes, and subsequently apply the vowel letters specifically to those [consonants].
Regarding the phrase "Then the Hero should be extracted," and so forth, this is because the subject to be taught and the teacher are of one and the same body. The word "Hero" (vīra) refers to the mantra; thus, the meaning is that one should extract that very mantra. "The accomplisher of all desired aims" indicates the power of that very mantra.
"The fifth of the fourth" is na. "The fifth of the fifth" is ma. "The fourth of the fifth" is bha. "The third of the first" is ga. "Likewise, the twenty-ninth" is va. "The first of the fourth" is ta. "The fourth of the semivowels" is va. "By that very [vowel] which resides [there]" is ra. "The thirtieth, correctly taken" is śa. "The twenty-sixth itself" is ya. "Likewise, half of half of a hundred" is ma. "Then, the thirty-third" is ha. "The first of the first itself" is ka. "The third of the semivowels" is la.
The third of the first is ga. The thirty-second is likewise sa. The fifth of the fourth is na. The fourth of the fifth is bha. The first of the semi-vowels (antaḥstha) is 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 is ṭa. Likewise, the wise [should know] the sixteenth is ta. The first of the third is ṭa. Likewise, the twenty-sixth is ya. The third of the fourth is da. The second of the sibilants (ūṣman) is ṣa. The first of the first is ka. Likewise, the twenty-seventh is ra. The twenty-eighth is la. The third of the first is ga. The fourth of the fifth is bha. Likewise, the thirty-first is ṣa. The fourth of the fifth is bha. Likewise, the thirty-first is ṣa. The fourth of the fifth is bha. The third of the second is ja. The fourth of the fifth is bha. The third of the sibilants is sa. Likewise, the twenty-seventh is ra. The first of the semi-vowels is ya. Again, the twenty-first is pa. The second of the semi-vowels is ra. Again, the thirtieth is likewise śa. The first of the fifth is pa. The first of the sibilants is śa. Likewise, the letter dya itself is dya. The first of the fourth is ta. The first of the sibilants is śa.
Likewise, the twenty-eighth is la. The second of the first is kha. The first of the third is ṭa. The third of the first is ga. The fourth of the fourth is dha. The second of the semivowels is ra. The fifth of the third is ṇa. The syllable vyā is called the hero; this is the expression of its own form. The fourth of the first is gha. Likewise, the eighth itself is ja. The fifth of the fourth is na. The fifth of the fifth is ma. Likewise, the twenty-seventh is ra. The fourth of the fourth is dha. Likewise, the twenty-seventh is ra. Likewise, the twenty-sixth is ya. The twenty-fifth is ma. The thirty-third itself is ha. The fourth of the fourth is dha. The fifth of the fifth is ma. The fifth of the fourth is na. The first of the first is ga. Likewise, the twenty-seventh is ra. The fourth of the semivowels is va. Likewise, the twenty-first is ba. The second of the sibilants is ṣa. Likewise, the twenty-sixth is ya. Kara kara, kuru kuru, bandha bandha, trāsaya trāsaya, kṣobhaya kṣobhaya, hroṃ hroṃ, hraḥ hraḥ, pheṃ pheṃ, phaṭ phaṭ, daha daha, paca paca, bhakṣa bhakṣa, vasarudhirāntarmālāvalambini, gṛhṇa gṛhṇa, saptapātāla-gatabhujagaṃ sarvaṃ vā, tarkaya tarkaya, ākaḍḍhya ākaḍḍhya, hriṃ hriṃ, jñauṃ jñauṃ, kṣmā kṣmā, hāṃ hāṃ, hīṃ hīṃ, hūṃ hūṃ.
Kili kili, sili sili, hili hili, dhili dhili. Regarding the phrase "the king of knowledge" (vidyārāja) and so forth: "knowledge" (vidyā) refers either to the syllables of the mantra, or alternatively, because the mantra and the form of the deity are one, "knowledge" refers to the ḍākinīs residing in the three wheels. The "king" of those is the "king of knowledge," which is the mantra of the heroic Śrī Heruka; it has the sense of "attending to" or "hearing."
Alternatively, "knowledge" refers to those heroines such as Caṇḍākṣī and the rest; the "king" of them is the hero. Because they are of a single family, this is the mantra of the king of knowledge, which was previously hidden and is now spoken here. It is not the case that this applies to all Herukas, nor is it restricted solely to the eighteen ḍākinīs such as Vajravārāhī. If one were to argue that the heart and near-heart mantras are clearly revealed elsewhere than in these, that is not logical, because it was already taught in the very first chapter of the Mahāḍākinījālasaṃvara. One should understand this from that very chapter, for it shows that the mantras of other glorious Herukas are like grass without essence.
Alternatively, the glorious Heruka deity himself is the king of knowledge; this should be understood as stated in the seventh chapter. This is because it is clarified in the ninth chapter: "The secret mantra of the glorious Heruka is not known." And because it is stated in the twenty-sixth chapter: "If one knows the mantra of Heruka, all other secret mantras are completely cast aside."
Alternatively, as it is stated in the twenty-fifth chapter: "Then, one who desires all aims should apply the one hundred and eight," and also because it is stated in this very fifth chapter: "Namo bhagavate vīreśāya | mahākāpālinisannibhāya | jaṭāmakuṭotkaṭāya | daṃṣṭrākarālāgrabhīṣaṇamukhāya | sahasrabhujābhāsurāya | paraśupāśodyataśūlakhaṭvāṅgadhāriṇe | vyāghrājīnāmbaradhārāya | mahādhūmrāndhakāravapuṣāya." Therefore, the mantra words of the Blessed One, the glorious Heruka himself, are as follows. It is not the case that they belong to the heroes and heroines alone, for if that were so, there would be a contradiction. As it is stated in the thirty-seventh chapter: "The secret mantras joined together are unified with the ḍākinīs." Furthermore, if one asks: "Is it not the case that a single mantra is clearly taught here for the heroes and yoginīs in the twenty-fifth chapter?"—here, that response would lead to an infinite regress of debate. Regarding the debate that the heart and near-heart mantras of the eighteen yoginīs, such as Vajravārāhī and so forth, would be redundant, this is also because the heart and near-heart mantras of Vajravārāhī are explicitly shown in the eighth chapter. As for the heart mantras of the ḍākinīs and so forth, who appear in the forms of Yamī and so on, they are either taught following the previously mentioned fourth chapter, or they are taught as the near-heart mantras.
Alternatively, it is because the collection of activities for the heart mantras of the ḍākinīs is taught in the forty-seventh chapter. Thus, it is true that the "near-heart mantras" are also firmly established in accordance with the preceding [tradition]. If one asks: "In this way, in the Śrī Herukābhidhāna, where the heroes and yoginīs are described as non-dual, the arrangement and so forth in the preceding chapters primarily feature the yoginīs, or else the heroes themselves are taught. Therefore, in this tantra, because the heroes and yoginīs are possessed [of each other], the heart and near-heart mantras of one are the same as those of the other. Thus, the near-heart mantras of the heroes and yoginīs are one and the same. This is also the single heart mantra of the heroes. Alternatively, it is not logical to say that the heart mantra of the heroes is also one and the same," [the answer is:] it is not illogical, because it is taught as "Namo bhagavate vīreśāya" and so forth. If one objects: "That is not logical, because the nature of a tantra that follows the actual meaning must be free from both literal sound and non-sound," [the reply is:] that is true; however, in the eighth chapter, the glorious Heruka is unified with Vajravārāhī, and the individual heart and near-heart mantras are taught. Furthermore, in the preceding chapter, the near-heart mantra was taught through the yoga of the heroes and yoginīs, even though it is not the nature of Cakrasaṃvara itself.
In this chapter, the heart mantras of the essence of the non-dual union of the heroes and yoginīs are also expressed. This is according to the logic of following the primary [deity] in conventional terminology. Regarding this, if one were to argue: "For the time being, all of these are the heart and near-heart mantras of the four heroes and heroines; however, how are they shown?"—the response is that in the previously taught fourth chapter, the heart and near-heart mantras were clearly elucidated together with the name-designations of the deities, in order to clarify the families of the heroes and yoginīs. Here, however, the heart mantras of the hero and heroine deities are clearly elucidated as the heart mantras themselves, without being designated by names. For that very reason, the venerable Jālandharapāda also states in all [his works] that these are the heart mantras for the practice. Otherwise, it would be impossible to determine here that "this is the heart mantra of these deities," because the heart mantras are not designated by names. Alternatively, if one offers the reply that they are established as near-heart mantras because they are close to the heart mantras, the superior response is shown: because the families of the deities are clarified without being designated by names, the words of the heart and near-heart mantras are logically consistent with the deities being accompanied by name-designations.
Thus, those who argue that it is illogical for the supreme essence to be completely abandoned are incorrect, because in the sixth chapter, the syllables of the union of the six heroes are clearly shown to be the essence itself. Furthermore, it is because the Śrī Herukābhidhāna itself teaches the armor-mantras of the six heroes and so forth. If that were not the case, the armor-mantras would absurdly follow as being the near-heart-mantras, and by that consequence, the heart-mantra would be non-existent.
It is not that there is no response to this; rather, in this very chapter, the actual nature of the heart-mantra is explicitly taught: "Oṃ namaḥ svāhā vaṣaṭ | Hūṃ hūṃ phaṭ, endowed with these, the practitioner should know as the heart-mantra." Therefore, in the eighth chapter itself, the words of the armor-mantra are indeed the near-heart-mantra, as it is taught: "Vaṃ, yoṃ, moṃ, hrīṃ, hūṃ, and phaṭ at the end are correctly recited; these are renowned as the six yoginīs." Thus, it is established that the words of the armor-mantra are the heart-mantra itself. This is because the Śrī Herukābhidhāna teaches the extraction of the heart-mantras of the six yoginīs and so forth, which are the actual heart-mantras. Likewise, because of their single family, the forty-eighth chapter teaches: "Oṃ sarvabuddhaḍākinīye vajravarṇanīye," and so forth. Or, alternatively:
By reciting this mantra, accomplishment is attained; it is virtuous and performs all activities. It is explained that this very mantra is the mantra of all ḍākinīs, including the ḍākinīs and yoginīs, Khaṇḍarohā, Lāmā, and so forth. If one asks, "Is this not clearly shown by the nature of the explanation of the single family?" it is true; however, from the thirty-eighth chapter: "Then, that which is to be correctly explained is the heart mantra of all ḍākinīs, the virtue of the heart of all yoginīs." Because it is thus established, it is established as the heart mantra of all ḍākinīs. For that very reason, from the eighth chapter: "In order to negate that the words of the glorious Heruka’s heart mantra—which are the proximate heart mantra obtained in its clear nature—are the heart mantra of the King of Knowledge." Alternatively, because the words of the mantra are determined as the heart and proximate heart mantras according to the number of syllables, the meaning of the many syllables is such that, since not all are obtained as the heart mantra itself, the proximate heart mantra is obtained. Or, for the purpose of the ritual of the "Heart of the King of Knowledge," even the words of a mantra with many syllables become the heart mantra; thus, it is for the purpose of accomplishing the King of Knowledge as well. Or, in order to demonstrate the power of the specific qualities of the heart mantra here, it is called the "Heart of the King of Knowledge."
In order to establish that the near-essence and the essence mantras are identical in nature, one should everywhere treat them as the very essence of the King of Knowledge. If one were to ask: "If all of this is summarized here, and the essence mantras of the Hero Heruka and the Yoginīs are clearly shown following the preliminary offerings and services, then what of the passage beginning with 'If one knows the mantra of the glorious Heruka'?" This is not inconsistent, nor is it inconsistent with all of this. The glorious Heruka is merely an illustration; setting that aside for a moment, the forty-eight heroes and heroines and the eighteen ḍākinīs residing in the three cakras are also taught here as the essence and near-essence mantras in their distinct forms.
If one asks: "Even if that is so, since this root mantra is summarized following the preliminary offerings and services, why is it that the root mantra itself is also all the limbs and sub-limbs?" It is for this very reason that the Blessed One said: "The being who is the actuality of all ḍākinīs." The being who is the actuality of all ḍākinīs is stated to be none other than the Blessed One, because he resides in the three cakras and so forth. For that very reason, the Blessed One is the "Vajra Net of Ḍākinīs." For this reason, the passage beginning with "King of Knowledge" is taught because the object to be taught and the teacher are inseparable. That [mantra] distinguishes [the deity] without exception; by that, it is established and abides as the distinguished mantra. This was also stated above.
Regarding the passage beginning with "The Sattva who is the embodiment of all ḍākinīs," because he abides in the three cakras and so forth, it is appropriate to regard this as the distinguished root mantra. Here too, it is said: "That itself is the complete accomplishment of all secret mantras," and so on. Since it is both a mantra and "all," it is "all mantras." The accomplishment of these means the practitioner who is the essence of the nine. Alternatively, according to another source text, it says, "All accomplishments are abandoned," which means that accomplishment occurs through mere utterance. The remainder is easy to understand. This is the commentary on the fifth chapter, the ritual for extracting the syllables of the root mantra of the Śrī Herukābhidhāna.
Furthermore, regarding the passage beginning with "Moreover," "moreover" is easy to understand. "Supreme" means preeminent. Those which are the twenty-two syllables are such that they are the secret heart mantra (hṛdaya). Those which are the seven syllables are such that they are near to the heart, and thus the meaning is "near-heart mantra" (upahṛdaya). The intention here is that these are the distinct heart and near-heart mantras of Śrī Heruka. Alternatively, by way of their distinctness, they are taught as the heart and near-heart mantras of the sixty-six deities. Thus, in summary, because the heart and near-heart mantras are the primary ones among the distinctions of the mantras and deities, the meaning is "the heart and near-heart mantras of all without exception." Regarding the passage beginning with "Ya-group," it is stated that these are the heart mantras that constitute the armor.
The seed syllable of the eighth consonant is ha. Likewise, "the twelve vowels" refers to the beautification by the twelve vowels excluding the neutral ones; this is for the purpose of arranging the seed syllables of the deities. Thus, they are: ha, hā, hi, hī, hu, hū, he, hai, ho, hau, haṃ, haḥ.
Regarding the phrase "having discarded the middle syllables," this means discarding the second, fourth, sixth, eighth, tenth, and twelfth [syllables]. "The six limbs are Heruka" means that because the heroes and yoginīs are of a single form, the six limbs of Heruka are [located at] the heart and so forth. For this very reason, it is said: "In that way, one's own self is in union with all the heroes; the binding of the network of ḍākinīs."
"Union with the six heroes" means that because the support and the supported are inseparable, it is either a designation or, in the ultimate sense, the actual union with the six heroes. Alternatively, regarding the other source text that says "perfectly united with the six heroes," the specific gathering that constitutes union with the six heroes is called "union with the six heroes." These unions with the six heroes are the perfect abiding of each syllable, such as oṃ and so forth. In actuality, ha, hi, hu, he, ho, haṃ are the six heroes, and one should arrange the seed syllables of oṃ, namaḥ, svāhā, vauṣaṭ, hūṃ hūṃ, and phaṭ. Thus, it is: oṃ namaḥ svāhā vauṣaṭ.
"Endowed with HŪṂ HŪṂ PHAṬ, the practitioner should know it as the heart mantra," so it is said. The term "hero" (vīra) in the heart mantra, which is endowed with OṂ and so forth, has the sense of the plural or follows the previous [context]. This means that the practitioner should know the words of the mantras for the armor heart mantras and near-heart mantras of the six heroes, both individually and collectively. The remainder should be understood through the sequence of the sādhana.
The intention here is as follows: at the heart, head, crown, two shoulders, two eyes, and all limbs, from the complete transformation of the syllable A, there are moon maṇḍalas. Upon these, from the complete transformation of the mantras, one should meditate on the six heroes alone, or on the mantras. Here, the distinction is this: having completely excluded the heart, head, crown, two shoulders, two eyes, navel, and mouth, one should meditate on Hayagrīva in the form of a protector, or his mantra, on the right ear, left ear, the center of the eyebrows, the two armpits, the two breasts, the tip of the nose, the throat, the top of the vajra-seat, the genitals, the secret place, the two thighs, the two calves, and all limbs. Otherwise, one should make the inner heat (caṇḍālī) the very weapon of all limbs. Here, according to the oral instructions, "up to the forehead" refers to all the limbs.
This is the commentary on the sixth chapter of the Śrī Herukābhidhāna, the ritual for extracting the armor mantras of the six heroes.
Then, "the thirteenth vowel should be correctly joined to the second letter" means that the second consonant of the root mantra previously extracted should be joined with the vowel oṃ. "Endowed with the eleventh vowel, the sixth letter should be adorned" means that the sixth letter is adorned with e. "The seventh vowel itself should also be correctly joined to the fourth letter" means that the seventh letter is adorned with i. "The eleventh vowel itself should be joined to the eighth letter by the wise" means that the eighth letter is adorned with e. "Endowed with the second vowel, the ninth letter should be adorned" means that the ninth is adorned with ā. "The second vowel itself should be joined to the twelfth letter" means that the twelfth is adorned with ā. "The twenty-first letter should be taken; the wise should join the fourteenth letter to the second letter" means that the fourteenth is adorned with ā. "Endowed with the twentieth letter, the third vowel itself should likewise be joined to the fifteenth" means that the fifteenth is adorned with i. "Endowed with the fifteenth vowel, the sixteenth letter should be beautified" means that the sixteenth is adorned with aṃ. "Endowed with three vowels, it is held to be the seventeenth letter" means that the seventeenth is adorned with i. "The second vowel itself should be joined to the eighteenth letter."
This means that the eighteenth [letter] is adorned with Ā. "The second of the vowels itself is joined to the twenty-first letter" means that the twenty-first [letter] is adorned with Ā. "The fifth of the vowels itself is joined to the twenty-third letter" means that the twenty-third [letter] is adorned with Ū. "The thirteenth vowel itself is joined to the twenty-fourth letter" means that the twenty-fourth [letter] is adorned with O. "Having taken the first class, it is joined to the twenty-fifth letter" means that one should take the letter Ka from below the twenty-fifth letter and join it; that is the meaning. "Endowed with the second vowel, it is joined to the twenty-sixth letter" means that the twenty-sixth [letter] is adorned with Ā. "The twenty-eighth itself is to be joined to the fifteenth letter" means that the twenty-eighth [letter] is adorned with Aṃ. "Perfectly endowed with the first of the third [class], with the lower part together with fire, and likewise joined with the second vowel, it becomes the twenty-ninth letter" means that in the lower part of the twenty-ninth letter, Ra is joined to Ṭa in sequence, and Ā is attached to that; that is the meaning. "To the thirty-first letter, the second vowel is perfectly joined" means that the thirty-first [letter] is adorned with Ā. "The thirty-second letter is joined with the thirteenth vowel" means that the thirty-second [letter] is adorned with O. "The thirty-third letter is to be perfectly endowed with the sun" means that the thirty-third [letter] is adorned with Ra.
This means that the thirty-third letter is adorned with ra. "The fourth vowel itself, joined with the thirty-fourth letter, is the accomplisher of all desired aims" means that the thirty-fourth letter is adorned with ī. "The fifth vowel itself, perfectly joined with the thirty-seventh, is the accomplisher of the ḍākinīs" means that the thirty-seventh letter is adorned with u. "The thirty-eighth itself, joined with the second vowel, is without doubt the accomplisher of all the gods" means that the thirty-eighth letter is adorned with ā. "The forty-second itself is to be established with fire below" means that the forty-second letter is to be placed with the vowel below. "The forty-third itself is joined with the fifth vowel" means that the forty-third letter is adorned with u. "The forty-fifth letter is joined with the second vowel" means that the forty-fifth letter is adorned with ā. "The fifth vowel itself, perfectly joined with the forty-sixth, is the supreme among all heroes" means that the forty-sixth letter is adorned with u. "The forty-seventh itself is joined with the second vowel; this is held to be the supreme Vajrasattva" means that the forty-seventh letter is adorned with ā. "Likewise, the fifty-first, by means of the fifth vowel itself, is held to be the supreme beauty" means that the fifty-first letter is adorned with u.
The fifty-second itself, joined with the second vowel, is without doubt the means for accomplishing all the deities. This means the fifty-second is adorned with Ā. Likewise, the fifty-third joined with the thirteenth vowel means the fifty-third is adorned with O. Take the fifty-fourth letter; the fifty-sixth letter adorned with the sixth vowel is the certain slayer of enemies. This means that the fifty-fourth letter is extracted so as to avoid the fault of repetition in the tantra. The fifty-sixth is adorned with U. The fourth of the antaḥsthā joined with the second vowel means the fifty-sixth is adorned with Ā. Likewise, joined with the fifteenth, it is the accomplisher of all siddhis; it becomes the fifty-ninth letter. This means the fifty-ninth is adorned with U. The sixty-first letter is also joined with the second vowel; this is explained as being the supreme. This means the sixty-first is adorned with Ā. Likewise, the sixty-second joined with the fourth vowel is held to be the supreme of the ḍākinīs. This means the sixty-second is adorned with Ī. The sixty-third letter, endowed with the eleventh vowel, is the beautiful supreme of all letters. This means the sixty-third is adorned with E. The sixty-fifth itself...
"Those opened by Vajrasattva, the great givers of accomplishment and liberation"—this is the sixty-fifth [syllable] adorned with ra.
"The sixty-sixth syllable, joined with the third vowel, is taught by the Tathāgata as being like the accomplishment of all activities"—this is the sixty-sixth [syllable] adorned with i.
"The sixty-seventh syllable, perfectly joined with the second letter, will undoubtedly accomplish all the purposes of the yoginīs"—this is the sixty-seventh [syllable] adorned with a.
"For the sixty-eighth itself, the letter va is joined here; it should be examined in the lower part"—this is the sixty-eighth [syllable] joined with va.
"The seventy-first syllable, perfectly joined with the second letter, is the one that beautifies all letters; of this there is no doubt"—this is the seventy-first [syllable] adorned with ā.
"The seventy-fourth itself, joined with the second vowel, is primordially accomplished; so it was spoken from the mouth of the Tathāgata"—this is the seventy-fourth [syllable] adorned with ā.
"The seventy-fifth itself, endowed with the sixth mātṛ, is the supreme yoga; it is the most excellent for all purposes"—this is the seventy-fifth [syllable] adorned with ū.
"The seventy-sixth itself, endowed with the second vowel, and from below joined with fire (me), the letter va is applied to it; there is no other beauty than this."
This refers to the sixty-seventh [syllable], adorned with Ā, Ra, and Ba. Regarding the seventy-seventh syllable: "Likewise, it should be joined with Dha; it is held to be the beauty of the ḍākinīs." This means that the seventy-seventh is joined with Dha. Regarding the seventy-eighth itself: "It is joined with the second vowel; it is held to be the supreme cause." This means that the seventy-eighth is adorned with Ā. Regarding the eighty-first syllable: "It is distinguished by the end of the fourth; this is the primordial accomplishment, which engages in all siddhis." This means that the eighty-first is adorned with U. Regarding the eighty-second syllable: "Likewise, it is joined with the second vowel." This means that the eighty-second is joined with Ā.
Regarding the phrase "This is the root mantra," and so forth: "Root" means the principal, the hidden mantra. Specifically, because it abides in the root mantra and because the verbal root vidu has many meanings, it is made supreme; thus, it is the "principal," meaning the heroes such as Śrī Heruka and the others. As for what kind of distinction it has: it is the abode and the basis of all siddhis, and is called the "hero" such as Śrī Heruka and the others. Furthermore, as for what kind of distinction it has regarding siddhis: it is said, "It is the heart-slayer of the ḍākinīs." By merely reciting this, all ḍākinīs are terrified, and one enters into union with them.
Because it destroys the hearts of the ḍākinīs, the glorious Heruka himself is accomplished by reciting [this]. The meaning is that by reciting the mantra of the King of Knowledge in forms such as the Play of Śrī Heruka, accomplishment is attained; it is the sense that the accomplishment is granted merely by the recitation of the Amogha.
"Oṃ should be joined at the beginning; hūṃ hūṃ phaṭ should be joined at the end." This refers to the result of perfect completion. Joining Oṃ at the beginning and hūṃ hūṃ phaṭ at the end is the meaning of the "garland mantra." The remainder is easy to understand. This is the commentary on the seventh chapter, the extraction of the mantra of the Glorious Heruka Abhidhāna.
"Then" is easy to understand. "The union of all heroes within one's own self, the binding of the network of ḍākinīs" means that the essence and near-essence mantras of the glorious Heruka himself, which abide in the three cakras and so forth, are the nature of all the ḍākas and ḍākinīs. This twenty-two-syllable heart mantra, taught with the sequence reversed from "svāhā" and so forth, is: Oṃ śrī vajra he he ru ru kaṃ hūṃ hūṃ phaṭ ḍākinījālasaṃvaraṃ svāhā.
"The heart of the King of Knowledge has not arisen and will not arise" is the meaning of showing the greatness of the mantra's nature. Similarly, the sequence of "phaṭ" and so forth is reversed as: Oṃ hrāṃ hrāṃ phaṭ. "The syllables Paṃ and Yoṃ, and the syllables Moṃ and Hreṃ..."
Regarding the statement, "HŪṂ and PHAṬ are explained as the six renowned yoginīs," this refers to the nature of the support and the supported, or in the ultimate sense. The six syllables beginning with OṂ and ending with VAṂ, YOṂ, MOṂ, HREṂ, HŪṂ, and PHAṬ are what are recited in their entirety. By metaphorically designating the heart mantra and the deities as inseparable, it is taught that "the yoginīs are six." This is the meaning. "OṂ VAJRAVAIROCANĪYE HŪṂ PHAṬ SVĀHĀ" is the explicit teaching of what constitutes the near-heart mantra here. Alternatively, following the tradition of the ancients, these are to be understood as the words of the heart and near-heart mantras of the six yoginīs. Furthermore, the "arrangement of forms" refers to the very sequence taught in the sādhana.
"The great knowledge (vidyā) of the ḍākinīs has not arisen and will not arise," this teaches the greatness of the mantra's nature. "On the surface of the earth, the four jewels are the supreme garland mantras; the great knowledge of the ḍākinīs is the King of Knowledge, Heruka, described as the supreme maṇḍala of the earth." This refers to the four jewels mentioned in the mantra tantras; the four mantras are called the "four jewels." The word "etcetera" should be understood in its literal sense. Thus, the meaning here refers to the garland mantras, heart mantras, and near-heart mantras of the Blessed One and the Blessed Lady, or the heart and near-heart mantras of the six heroes and six heroines.
This teaches that these are the four lines of the mantra of the ḍākinīs of all the buddhas, or the four lines of the mantra for binding the directions. This is because the mantra consists of four lines. Furthermore, the five has are identical to the heart mantra of Śrī Heruka.
The meaning is that one should understand this by inferring it through the power of the ultimate, based on the teaching of the grammatical suffixes. Specifically, the four lines of the King of Knowledge (vidyārāja) and the root mantra are like precious jewels; they accomplish everything that the yogi desires. For this very reason, because they generate joy, they are mantras whose nature is that of a jewel. This is because, like a garland of wish-fulfilling jewels, they grant whatever desired aims are sought. For that same reason, it is called "the supreme activity of the King of Knowledge," and it is by its power that it is referred to as the "King of Knowledge." The meaning is that what is explicitly expressed as the "garland mantra" is the "root mantra."
This concludes the commentary on the eighth chapter, the ritual for gathering the six inverted yoginīs, from the Śrī Herukābhidhāna.
Regarding the passage beginning with "Then" (atha): "Then" is easy to understand. It should be connected with the phrase "shall be explained." To the question "What is that?", the meaning is that it refers to the various powers of the collection of activities and so forth, as well as the supreme principal root mantra and the King of Knowledge mantra, preceded by their respective essential natures in their proper sequence.
The phrase "the three worlds" is easy to understand. Regarding "all places of birth," the term "accomplishment" (siddhi) is used because there is no fault of redundancy in any of the tantras. "Scattering the clouds" should be understood in its primary sense first. Following that, its meaning is to bring the ḍākinīs under one's power during the stage of the union of the vajra and lotus. "Causing rain to fall" is to cause the stream of the water of bodhicitta to descend. "Turning it back" is to cause it to remain.
"Drying up the ocean" means that by remaining with the limbs together with the mudrā, one dries it up; this is performed during the stage of pacification. "Showing the river to flow against its current" is the cessation of bodhicitta. "Turning back the senses" is to bind the senses of the wrathful lineage. "Causing the earth to quake" is to move even the greatest of sentient beings. "Climbing a tree and going wherever one desires" means that since vidyā is the trunk, by possessing it, one will travel through the sky. "Stealing the power of all mantras" means that whatever is spoken as a secret existing anywhere in the three worlds, all of that is taken by mounting the mechanical device (yantra). "Stealing all accomplishments" means taking—that is, seizing—all that is connected to the vidyādharas and so forth.
"Drawing in the blood" means that although it is connected to a king who possesses many protections, it is summoned. "Sending back" means placing [the object] in its own place. "Making many hundreds of thousands of forms" means that for the sake of benefiting all sentient beings without exception, one emanates mantras and deities that pervade the entirety of space in the form of one's own means and insight. "If desired, one makes them appear; if desired, one makes them disappear" means that the goddesses act according to their wishes. "Reducing palaces and the tops of trees to powder" means that the "palace" is the lotus, in order to demonstrate the equality of all Buddhas. The "trunk" is the vajra, because the vajra is the person itself. The "top" refers to the filaments of the lotuses of the goddesses. The meaning is that by moving the vajra and lotus according to the desires of the inferior, middling, and superior [practitioners], one "beats" them without dependence. "Turning poison into nectar" means that poison is shown to be like nectar. "Turning nectar into poison" means that even objects similar to nectar are treated like poison; the meaning is that one does not become excessively attached. "Turning the moon into water" means drinking the bodhicitta like milk. "Turning water into the moon" means requesting [the nectar] as if it were the moon; the meaning is that one experiences it like the drinking of the moon. "Stealing all fragrances" means...
It steals the scent of the five kinds of nectar (amṛta). The phrase "it transfers it wherever one desires" means that its scent is transferred to the food of others, such as brahmins and so forth. For this very reason, in order to clarify the meaning of what has been well taught, it is said: "like the face of the garuḍa," and so on. "It emits beings like the face of the king of garuḍas" means that the garuḍa bird, desiring to fly in the sky, flaps its two wings. In whatever peaceful assembly one unites with women, one takes the element of bodhicitta and offers it into the mouth of the goddess; this is the meaning. Alternatively, according to another source text, the "face" is the primary feature, which is the face of the garuḍa, because among birds, the garuḍa face is the most prominent. By means of that, one causes beings to abide in realization through a special ritual; this is "abiding." Just as the garuḍa bird desiring to fly flaps its two wings, in that same way, in a peaceful assembly, one who acts in union with the goddesses takes the honey with the face and gives it into the mouth of the goddess; this is the meaning. "The supreme among men" means that any person who acts in such a way is the chief of the three worlds. By this, the alternative source text reading "by the garuḍa face and the emitting of beings" is easy to understand. "The glory (śrī) that is in the palm of his hand cannot be stolen by anyone" means:
This means that even all the Victorious Ones are unable to obstruct the desires and emanations of a yogi who has become such. From the words "In that way" onwards, it is because the meaning remains present in its most excellent and ultimate form. Regarding the meaning of "charcoal from a charnel ground," the oral instructions shall be explained: having cut a southern branch of a bārubā tree with the axe of caṇḍālī and so forth, one should burn it in a charnel ground on the night of the fourteenth day of the dark fortnight and extinguish the fire with donkey urine. Having turned that into charcoal and ash, if one later performs the ritual as taught in the tantra using that supremely distinguished charcoal, its result cannot be averted. Regarding the words "the branch of the atimukta," and so forth: a mantrin who has recited one hundred thousand times the mantra of the oral instructions for this should, at the time of a lunar eclipse, prepare a seat at the root of an atimukta tree and sit upon it. Visualizing the protection and so forth, one should take a red thread spun by a young maiden and wrap it around a branch that extends toward the western direction. With hair loosened, the mantrin should hold that branch with the left hand and recite continuously from the moment the eclipse begins until it ends. Later, one should cut it with a weapon and perform the ritual exactly as taught; the tip and the root are the indicators: by the tip, it comes; by the root, it goes out; and by the remainder, it signifies the very fact of having gone. Regarding "by the taste of food, drink, and so forth":
With the words "Thus it is said," and so forth, all that is easy for the practitioner to obtain is expressed. This is the commentary on the ninth chapter of the ritual procedures for the activity of the root mantra of the Śrī Herukābhidhāna. The words "Then," and so forth, are easy to understand. With the words "Dharma," and so forth, the presentation of the three bodies of the practitioner is shown. Regarding that, the instruction is as follows: the state of abiding in the three wheels and so forth, which are perfected from a single HŪṂ, is the nirmāṇakāya (emanation body). The state of all the many [deities] being gathered into one within the body, armored with all the armor-mantras and so forth during the stage of recitation, is the saṃbhogakāya (enjoyment body). Following that, the state of the radiation and reabsorption of the āli and kāli [vowels and consonants] upon a lotus and moon at the heart and so forth is called the dharmakāya (truth body).
"By means of the sequential and non-sequential, one will undoubtedly attain the wisdom, enjoyment, and emanation bodies." The remainder of this is easy to understand. Regarding the words "Of this secret mantra," and so forth: this secret mantra is the root near-essence mantra. The "essence" is the essence secret mantra; furthermore, it means the ritual procedure for the activity of the essence even more than the essence itself. The practitioner of the secret essence mantra is the glorious Heruka himself; listen, O practitioner, for I shall explain. One should connect this to: "I am Vajravārāhī," or "I myself am the secret practitioner." The remainder is the meaning as it stands.
This is the commentary on the tenth chapter, the ritual procedure for the actions of the heart mantra and the three bodies of the Glorious Heruka Abhidhāna. Furthermore, the passage beginning with "I shall explain further" is easy to understand. Regarding "speaking the truth" and "not blinking for a long time," some say this refers to keeping the eyes open for a long duration, while others maintain it refers to blinking rapidly. The remainder is easy to understand. This is the commentary on the eleventh chapter, the ritual procedure for the characteristics of the seventh-birth [being] in the Glorious Heruka Abhidhāna. Furthermore, the passage beginning with "the near-heart mantra" is easy to understand. Regarding "the three metals," these are gold, silver, and copper. Regarding "having removed the flesh from a human skull," this means taking a stainless human skull or similar vessel and preparing it accordingly. Having first performed the preliminary service, the mantra practitioner, instantly endowed with the yoga of the fierce Vajra, should utter "HŪṂ" twice and emanate Khaṇḍarohā, bearing weapons, from within his own right nostril. Piercing the five locations of the victim—namely, the anus, the penis, the heart, the throat, and the forehead and head—he should meditate that the skull is completely filled with a stream of blood. If he then rubs [the skull] with the tip of his threatening gesture, the blood will be summoned. Furthermore, according to the intended meaning, if one rubs [the victim] slowly with the left hand in a peaceful nature and meditates that the victim's body is completely filled [with blood], they will be restored to health; this is the oral instruction. Regarding "having consecrated," this is clear.
By filling a skull-cup with milk or beer, pacification will occur. All the specific ritual activities taught in the section beginning with "gi-wang" (bezoar) and so forth are exactly as they appear in meaning, because they are for the sake of the yogi who has attained power. If power has not been attained, then at that time, one should perform all the rituals after reciting the mantra one hundred thousand times according to the number of syllables. This is the commentary on the twelfth chapter, the ritual of the near-essence (upahr̥daya) of the Śrī Herukābhidhāna.
Now, regarding the passage beginning with "Then, the activities of the armor (kavaca)," although all the heroes (vīra) and yoginīs are included by teaching the armor as a single family, it is logical here that this is the collection of ritual activities for the words of the armor mantra, as it is summarized. This is because the activities of the words of the armor of the six yoginīs will be shown below in the chapter on the ritual of the word-attainment and summoning of the six yogas. Therefore, the meaning is that this is the collection of ritual activities for the words of the essence of the armor of the six heroes. The remainder is self-evident. Regarding the phrase "the conjunction of the Puṣya asterism," it means one should take the three Puṣyas. The rest is easy to understand. This is the commentary on the thirteenth chapter, the ritual of the application of the armor mantra of the Śrī Herukābhidhāna.
The passage beginning with "That attainment shall be explained" is easy to understand. "Recite over one's own blood three times; then, place it here in the mouth"—so it is said.
Having visualized the desired yoginī and so forth, who are without exception external, one should look upon the animal. In that regard, the donkey yoga is taught as being particularly empowered. Regarding that, the sequence of the oral instructions is as follows: one should draw [the maṇḍala] up to the great outer Cakravāḍa, just like the maṇḍala for the purpose of empowerment. In that [maṇḍala], in the center of the filaments of an eight-petaled lotus is the syllable HŪṂ, surrounded by the vowels and consonants. On the petals of the four cardinal directions are the heart and near-heart mantras of both. On the petals of the four intermediate directions are four skull cups filled with blood. On the twenty-four spokes are the mantras of the twenty-four heroes, such as Khaṇḍakapālin and so forth. Inside the root lines are the mantras of the eight [goddesses] such as Kākāsyā and so forth. Inside the four gates above the root lines are the four lines of the mantra of Sumbharāja in their proper order. On the two fences is the root mantra. Outside the fence, above the gates, on the eight gate-arches, and in the intermediate directions are the armor mantras of both. On the perimeter is the root mantra of the Blessed Lady. Likewise, it is surrounded by the seed syllables of the great armor of Pullīramalaya and so forth, in the form of the hero’s light rays. In the center of that wheel, one should place a figure of a donkey made of rice dough.
Furthermore, having smeared [the image] with lac and black oil, one should visualize oneself in the yoga of a donkey with blood dripping from its mouth. Having lit lamps in the four corners and performed the ritual as before with the desired mantra, if one recites the mantra with joy for the yidam, the instruction is that one will see whatever nature has been transformed into, wherever it may be. Regarding the term "its torma," it means "food." The remainder is easy to understand. This is the commentary on the fourteenth chapter of the Śrī Herukābhidhāna, the ritual of the donkey yoga for becoming Śrī Heruka.
Then, with the words "Regarding all the vows," and so forth, the symbolic script is shown. Furthermore, although it is exactly as it is, it should be understood that the expression "ḍīta" and so forth refers to the words of the specific occasion. "Lāmā is also likewise" means: "I am she who has become of the Lāmā family." The same applies to the others. "The two calves" means the desire to unite with you. The remainder is easy to understand. This is the commentary on the fifteenth chapter of the Śrī Herukābhidhāna, the ritual of the symbolic script.
Then, the word "then" is easy to understand. "Edible and non-edible," and so forth, is easy to understand because it is the nature of what will be explained. "One should offer the edible and the non-edible" means: one should engage in the desires of the goddesses without violating one's own samaya or the samaya of others. To clarify that very meaning, it is said:
The supreme, most excellent samaya is the "supreme," meaning one who abides in this supreme samaya. For the very purpose of abiding in this supreme samaya, it is said that one should "bestow what is to be eaten and what is not to be eaten" in a manner that is "concordant with the mind." This is clarified as being concordant with that very [mind]. Alternatively, it is another expression that indicates its subject matter. Thus:
"Then, the eatable and the uneatable,
I shall explain in brief."
And so forth. The supreme samaya is to abide in accordance with yoga. By eating the food of one's own samaya and the samaya of others—both the eatable and the uneatable—one gains conviction; and by eating food concordant with the mind, one should engage in bestowing it in order to generate great renown. This is to be connected as: "I shall express that which is summarized, the most excellent in brief."
Regarding the passage beginning, "Whatever secret of color and distinction," it indicates and shows the samayas of oneself and others and so forth; all of this is easy to understand. "Born from that family" means being closely connected to the teaching of the Sugata. "Follows the fierce" means being perfectly born from the family of Śrī Heruka. "The heroine Vīramatī" refers to the one who embraces the hero, the god-foe; this means being born from the Vajra family. "Follows the Tathāgata family" means being born from the family of Vairocana.
Furthermore, regarding the passage beginning with, "In that same way, I have explained these seven," the practitioner of yoga should understand that the syllables and colors of the great family are also six. This is because the practitioner of the great family, having become one with the vidyā-goddess, is by nature undecaying through the very essence of the tantra of syllables. The phrase "becoming six colors" means being of six aspects; alternatively, if it is expressed otherwise, it means "clarity," in the sense of being fully clarified by the binding of mudrās and so forth.
This concludes the commentary on the sixteenth chapter, the examination of the characteristics of the seven yogas, from the Śrī Herukābhidhāna.
Next, regarding the passage beginning with "difficult to find," the "difficult to find" refers to the yoginī. The meaning is that the yogas residing in the three cakras, as well as the embodied women born from their families, are easy to find if one practices the five nectars, because they arise from the five nectars. Regarding the question "Who is she?", it is said to be the ḍākinī. By means of the signs that indicate the single essence of all seven ḍākinīs and seven embodied women, whether in sequence or out of sequence, the practitioner will achieve accomplishment through mere knowledge of them. Whatever was not previously mentioned shall now be stated: "Bhaliṅke" means that the characteristics of the Bhaliṅke, including the child and the loose hair, are made clear.
Regarding the phrase "the goddess Ehi-ki," the intention is that she sports with the very nature of a mind that is utterly distracted by the form of mantra. Subsequently, through a specific compendium:
Yama, the goddess Ehi-ki,
The ḍākinī Mohanī and Bhairavī,
Lāmā, Trāsanī, and Parāvṛttī,
Avinivartanī and Khaṇḍarohā,
Kāminī, Cumbanī, and Bhaṅginī,
Vārāhī, Samcāriṇī, and Rūpiṇī,
Rūpiṇī, Cumbanī, and Caṇḍakapālī,
Khaṇḍarohā herself and Caṇḍikā—
The meaning of these characteristics is one and the same.
This is the commentary on the seventeenth chapter of the ritual of the armor of signs and the complete transformation of the forms of the ḍākinīs in the Śrī Herukābhidhāna.
Furthermore, the passage beginning with "Next, moreover, it shall be explained" indicates the specific characteristics here. The meaning is that yoginīs possessing such characteristics are the objects of accomplishment for the practitioner. The rest is easy to understand.
This is the commentary on the eighteenth chapter of the ritual of the colors, characteristics, and signs of the ḍākinīs in the Śrī Herukābhidhāna.
Furthermore, the passage beginning with "Next, moreover" indicates the characteristics of women who have arisen solely from the Lāmā family. The rest is easy to understand.
Regarding the phrase "worship the water-pot," it means that the hand is shown in the form of a water-pot. The rest is easy to understand.
This is the commentary on the nineteenth chapter of the Śrī Herukābhidhāna, which teaches the mudrās and the responses to mudrās of the ḍākinīs. Furthermore, the passage beginning with "Next, another [matter] shall be explained" and so forth is easy to understand. "By whom [one is recognized as] a brother or sister" means the consciousness of one who possesses the samaya and one who possesses the samaya. "Speaking honestly" means paying homage. "The response to speaking honestly" means the meaning of "paying homage in return." "That which shows the garuḍa" means the meaning of showing the two wings in the form of a wheel with the two arms. "In that case, the paṭṭiśa should be shown" means the intention is that the two hands should be shown at the edge of the forehead in the manner of tying a garment. "Maṇḍala" means the gathering of those who possess the samaya. This is the commentary on the twentieth chapter of the Śrī Herukābhidhāna, the ritual of the hand-mudrā signs for all yogas. The passage from "Then, the mudrās of the limbs" up to "shall be taught" is easy to understand. This is the commentary on the twenty-first chapter of the Śrī Herukābhidhāna, which teaches the characteristics of the limb-mudrās and so forth. The passage beginning with "Next, another" and so forth refers to the meaning as it is. "Welcome" is the greeting. "The response to 'welcome'" means the greeting in return. "Guhyaka" is intended to mean the secret yoginī.
That which is to be shown is the paṭṭiśa, which is indicated by the threatening gesture (tarjanī). Likewise, it means showing the two hands at the root of the forehead like a binding cloth; furthermore, it means clearly displaying a trident there. "The limit of the boundary" refers to the center of the head. This is the commentary on the twenty-second chapter, concerning the characteristics of the mudrās, from the Abhidhāna-śrīheruka.
Now, with the words "Then," and so forth, the specific signs of the ḍākinīs are shown. The phrase "Then," and so forth, is easy to understand. Regarding "the passionate hero" and so forth: the goddess who is the external limb of the practitioner, possessing the samaya of passion, is the ground for the great being—the yogi whose mind is the various heroes who have come under the power of supreme compassion for all things. The entire earth becomes his enjoyment. Without another king, the earth is to be made the foundation. "Worship the vow of the yoginī" means that the yoginī herself, who has well-trained in all mantras, is the action mudrā; having made that goddess the very foundation, the "vow" is the yoga of the Great Seal (mahāmudrā). "Worship" means that she should be worshipped. "The view of reversal" is easy to understand. "The victory banner and spear always arise" means that the victory banner is the sign, and possessing one's own power therein is the collection. "The union is the mirror" is what is said.
This means that by looking at the mirror without interruption, one should realize that the power of the victory banner is to be understood. The remainder is easy to understand. This is the commentary on the twenty-third chapter, concerning the signs of the ḍākinīs and the characteristics of the mudrās, from the Śrī Herukābhidhāna.
Furthermore, the passage beginning with "Then, moreover, it shall be explained" is easy to understand. This is the explanation of the twenty-fourth chapter, concerning the ritual of the symbolic terminology characterized by the four aspects of the Śrī Herukābhidhāna.
Having explained the meaning of "then," the phrase "desiring all purposes" means that since it is both a purpose and all-encompassing, it is "all purposes." That which is the desire for that is the meaning of "as it is." Because the desire for all desired purposes is precisely the generation of longing for them, the meaning of "all desired purposes" is the Blessed One himself; thus, it means "all desired purposes."
"Concealment" means that which is to be concealed. By way of the condensed mantra, the specific mantras of the eightfold phrases and the specific words of the mantras are joined and composed. "Sentient beings of inferior inclination" refers to those sentient beings who have an excessive inclination toward all things; that is the case. Regarding that, the specific path of the objects of the evil non-Buddhists is not known by the evil non-Buddhists themselves, and thus the meaning of "contemptuous mind" is that which is expressed in that way. If one asks, "By what specific distinction is the meaning shown as it is?"—
Therefore, one should strive to guard against disparaging the root. In this regard, these mantras should be clearly meditated upon by the heroes and yoginīs. The meaning is that the first half and the latter half are also meditated upon by the heroes and yoginīs. Since they are both heroes and yoginīs, they are the very essence of the heroes and yoginīs; thus, it is said that these mantras spoken by the heroes and yoginīs themselves have been made clear, which is not contradictory, and in some cases, it is the meaning of being in agreement. The remainder is easy to understand. This is the commentary on the twenty-fifth chapter of the ritual for concealing the entire root mantra of the Śrī Herukābhidhāna.
Furthermore, the passage beginning with "Then, moreover" is easy to understand. Regarding the phrase "the sequence of yoga and the reverse sequence," this refers to the yidam in sequence and non-sequence. It means that the messengers, such as Mahābalā and the others, who were previously taught in a non-sequential order, should be arranged in their proper sequence. For this very reason, it says, "Always bestowing below and above." This means that by placing those who reside below in the position above, all of my messengers, who are omnipresent, will bestow accomplishments. Regarding the phrase "all those messengers bestow accomplishment," it means that by seeing or touching them, the messengers will bestow all accomplishments; what need is there to mention if they are actually practiced? "Kissing and constantly embracing—the yogic state is the very distinction."
"As long as the assemblies of yogis are explained to be the producers of all accomplishments" means that the messengers residing in those yogic sites, such as the fields and near-fields, bestow accomplishments. The phrase "by this distinction of the forms of the two, namely kissing and embracing," is the meaning. "To be given to all" means that if one does not see a holder of the samaya, one should give food, feasts, cāru, signs, and so forth. Regarding "mother" and so on, if they have been trained in the tantras and mantras, then at that time, one should not treat the mantras and so forth as kin, but should give them. Regarding "whichever" and so on, it means that it is appropriate to give the mantra to that person and not to anyone else. By the phrase "always the samaya" and so on, it is shown when the yogi should engage in practice. Regarding "man" and so on, if a yoginī sees a man or a woman, she should proceed by keeping them to her left side. Regarding "even from afar she will be known" and so on, it means that even from a distance, in a house or a field, one should act with the conduct of the left. "There is no other union than Heruka" means that there is no yoga superior to the yoga of the glorious Heruka. For this very reason, it is said: "The ācārya is the yoginī herself," meaning that the ācārya who maintains that yoga is the mother of all yoginīs. This is the meaning.
In this tantra, it is easy to understand that the practitioner is one who has become excellent. Regarding the statement, "These, such as the Crow-Faced [goddess] and others, increase devotion and faith," the meaning is that these eight are the stream of accomplishments. First is the maintenance of the samayas, such as the "left" and so forth, as previously taught. Regarding the statement, "Becoming attached to desire through union with other deities," "desire" refers to that which is craved through conceptualization and longed for in the mind, which is to say, engaging in union with other deities. "Attachment" has the meaning of being attached. For this reason, the second is the abandonment of the yoga of others. The third is the abandonment of the marvelous aspects of self and other. The fourth is "unimpeded," meaning that which cannot be overcome by anything. Regarding the statement, "Practicing the conduct of the samaya," "samaya" refers to the goddess; "conduct" refers to desire, and thus the fifth is that which practices the samaya through the activity of the mind. Regarding the statement, "Intense union with the female Īśvara," this means that at the time of churning the vajra and lotus, one should not be devoid of Īśvara. If one wonders what that is like, the meaning is that one should act as Īśvara himself. This is the sixth. Regarding the statement, "Maintaining such a holy life (brahmacarya) at the time of taking up the bodhicitta, one should practice as Brahmā," this is the seventh. Regarding the statement, "Always conduct oneself with a stream of non-anger," this means that at the time of taking up the bodhicitta, one should not form the perception of it as foul; this is the eighth.
One should abide in the supreme and most excellent conduct of the commitments (samaya); this is to be connected with the term "practice." In other texts as well, the meaning of the remaining intellect is this very same point. Regarding the phrase "common to all tantras," this secret is universally connected to all tantras; it should be understood as the meaning of the authentic mantra. For that very reason, it is said: "One should not disparage it without cause." "Cause" refers to valid cognition (pramāṇa); the meaning is that one should not disparage it by means of that. Furthermore, as to what should be done, it is said: "It is to be accepted through faith alone." This teaches the very meaning that it is not to be grasped with the eyes or the hands. Regarding the phrase "the wise one should move the little finger," the meaning is that this should be done while possessing the deity yoga at the time of making offerings to the outer limb goddesses. Alternatively, if one does not find someone who has properly studied the mantras and tantras, one should nevertheless make offerings after transforming [the recipient] into the nature of the deity. Regarding the phrase "the messengers (dūtī) truly abide," the meaning is that at such a time, all the messengers will become intensely joyful toward the wise yogi. The remainder is easy to understand. Regarding the phrase "the person who pleases, is pure, and possesses the qualities of illumination," one should know that there are three types of persons who are yogis possessing qualities: "the one who pleases" refers to one in whom power (śakti) has not yet arisen; "the pure" refers to one in whom power has arisen; and "the illuminator" refers to one who is clear in the middle, meaning one in whom power has arisen slightly and who understands the meaning of the treatises.
Alternatively, "one who pleases" refers to one who is habituated to mantra and yoga and who pleases the deity. One who possesses qualities and knows the meaning of the treatise is an "illuminator," for like a lamp, they are capable of performing the activities for the benefit of sentient beings. This is the commentary on the twenty-sixth chapter of the Śrī Herukābhidhāna, the ritual for examining the disciple.
The word "then" is easy to understand. Regarding the verse:
"Having understood the specific characteristics
Of the yoginīs who accomplish
The yogic conduct of the heroes,
One quickly enters the supreme accomplishment."
This means that the practitioner, a hero of the conduct of practice, having understood the specific characteristics of the yoginīs, will quickly obtain accomplishment from those yoginīs.
Regarding the verse:
"He travels from land to land,
Manifesting in the form of a messenger."
This means that the three types of yogins perceive messengers who possess perfect form and characteristics in various lands.
Regarding the verse:
"The messenger is like the edge of a sword,"
this means that because the messenger and the edge of a sword are similar, she is difficult to please.
Regarding the phrase "the purifier" and so forth: by purifying and increasing merit, the practitioner obtains accomplishment. Having attained inseparability, they obtain the desired accomplishment. For this very reason, they are liberated from what is unreal and so forth.
Regarding the phrase "the two accomplishments," this means that the practitioner achieves both mundane and supramundane accomplishments. As for the line, "Engaging in the ritual of the two, the messenger is the sole one," this indicates that the yoga of the glorious Heruka alone is being emphasized. Other source texts also convey this same meaning. Alternatively, some explain that while engaging in the accomplishments, that very yoga alone is supreme; it is "urged by that messenger yoginī," which should be connected to the phrase "undertaking the accomplishment of the siddhis."
Regarding the line, "The empowerment obtained through the lineage of gurus is the excellent mantra; she is correctly explained as the messenger," this means that when one has been empowered by the life-force through the stages of the guru lineage and has become well-prepared, at that time the yogin is definitively and correctly called a "messenger." Regarding the phrase, "The nature of the excellent application of mudrā," this means the nature of being correctly joined with the external limbs. "Perfectly complete" means if it has become fully perfected. "Born from the cause of wisdom" means that the cause for the arising of supreme wisdom is the agent, and it is born from that glorious Vajra-Rudra.
Regarding "rising in the morning," this means rising from the samaya at the conclusion. Possessing the yoga of Mahāmudrā, which is the nature of the mind, one performs all activities of form. Having donned the armor of the six heroes, the line, "The weapon that dwells upon the body is to be used by all," means that one should employ the weapon that resides upon the body.
This means that the entire body should be thoroughly pervaded by a network of weapons. Regarding the line, "With a body that has been purified, one should always recite the mantra," this means that the practitioner themselves should perform the ritual of constant protection and then recite the mantra. Regarding the line, "Having clearly shown the yogic abodes," this means that the armor should also be applied in the same manner as the explanation of the branches of the yogic absorption (samādhi). Regarding the line, "One should not step over the weapons," this means that one should not transgress the armor and so forth as they have been described. Alternatively, "weapons" refers to the messengers (dūtī) who are like garments, and one should not step over them. Alternatively, "weapons" refers to the signs of oneself and others, and one should not step over them. This means that one should never be angry with a person who possesses the samaya. Regarding the line, "One should not transgress from diligent application," this means that one should not deviate from the diligent application to this tantra. Regarding the line, "One should find bliss together with that," this means that one should act appropriately with those who possess the samaya. Alternatively, it means that one should act through the method of bliss, either by means of the Great Seal (mahāmudrā) or through actual physical means. The intention is that for that purpose, having performed the pacification, one should practice the yoga of clear realization in four sessions during the day and night. Regarding the phrase, "the practice of samaya," samaya refers to the goddess, and it is the practice directed toward her. Alternatively, the practice of samaya consists of that which is to be protected and that which is to be consumed.
Then, having been liberated from the activities of delusion, one is liberated from the activities of the yogi through certainty itself; the meaning is that one will be liberated just as one desires. Regarding the phrase "the sign is the constant sky-garment," the meaning is this: "one should remain constantly black and red," which is intended to mean that one is engaged in the nighttime practice. "Wearing what arises from the limbs of living beings" means wearing a garment of skin. "Bliss is said to be the left, the foundation of the hero" means that one should experience the bliss of joy. "The sacrificial thread is completely abandoned and pure" means that one should completely abandon the purity performed through hearing and recollection regarding the sacrificial thread and so forth, and instead practice the mundane and supramundane purity through the blessing of the glorious Heruka. "The five mudrās" means being adorned everywhere with the necklace, bracelets, crest-jewel, earrings, and the Brahma-thread. "One should not look at family or non-family" and "abandon the binding of the topknot and so forth" means that one should completely abandon investigating and disparaging [others] by way of family or non-family. The meaning is that one should abandon mundane conduct such as binding the matted locks. The passage beginning with "the messenger" is easy to understand. This is the commentary on the twenty-seventh chapter, the chapter on the conduct, observances, and offering rituals of the glorious Heruka Abhidhāna.
"Accompanied by offerings, it is pure" means that to abide together with the offerings of manifest expression is the offering to that; it exists extensively for the sake of having performed the unsurpassed, supreme offering. Alternatively, "the pure offering of the self" is the meaning of another source text: "certainly proceeding to nirvāṇa" means the joy of the state of supreme bliss that proceeds with certainty to nirvāṇa. One should make offerings to the noble hero whose qualities are fully perfected. Furthermore, this means that by that very [offering], the yogi who offers to all the Buddhas and so forth—by means of this offering to the self—that yogi, through the outer, secret, and suchness offerings, will be making offerings to the heroes, the stable and moving yoginīs, and all objects.
"Offering to siblings and beloved ones" refers to those who have entered a single maṇḍala and practice the common yoga; they abide together in the assembly of the moon. The meaning is that one should not fail to practice the samayas, such as the drinking of the moon [nectar]. "Together with siblings and children, one should experience all pleasure and suffering; the mantra, likewise the mudrā, and the wisdom should not be shown there." This means:
The meaning is that one should not teach the very wisdom of Mahāmudrā and so forth, as taught in the tantras, together with one's worldly brothers, sons, and the like. One should not introduce corruptions or disparage anything; rather, one should always engage in the conduct of the samaya, consisting of various kinds of caru food and drink. The meaning is that one should suppress and disparage all who are malevolent, and then practice and always engage in the samaya of performing the caru food and drink. By this, the conduct of the samaya is performed through the caru food, and the meaning is that one is a yogi purified by that. Alternatively, it means the very same point as in other source texts. "One should not give it to anyone in the Secret Mantra" is easy to understand. Regarding "the messenger is the constant liberation": the meaning is that during the state of producing bliss, one should don the armor of all the external limbs and so forth. "One should also enjoy by transgressing" means that one should enjoy whatever excellent limbs are well-trained and fortunate, having gathered them therein. Regarding "do not dwell in low birthplaces, and do not perform service": "low birthplaces" refers to not accepting the castes of brahmins and so forth; however, this is because they are not suitable vessels for the supreme yoga. Therefore, one should not show them respect.
Alternatively, "inferior birth" refers to those born from the five families, such as the brahmin and so forth, who abide in the form of the symbolic words of the Tathāgatas. Because the external limbs of that inferior birth are imputed by ignorance as being great, one should not show them respect; this is the meaning. By this, it is meant that if an external limb—whether of noble family or of low family—does not possess the perfect characteristics of a messenger (dūtī), they are called "inferior birth," and one should not show them respect. The remainder is easy to understand.
"Summoning the supreme and the inferior together" means that one should not engage in conceptualization regarding the ritual for summoning the moon. "In that way, the substance is certain" means that it is certain in the ultimate sense. "Practicing from the left" and so forth is the meaning as it is. "The practitioner acts intentionally" means that the mantrin who acts single-mindedly toward the consumption of cāru through the conduct of the samaya will swiftly attain accomplishment (siddhi); this is the meaning. The remainder is the meaning as it is.
Regarding "beef and so forth," these are taught for the purpose of destroying those sentient beings who cause great harm to those who rely [on the practice]. The sequence for this is as follows: having prepared a triangular hearth according to the ritual of the fire offering (homa), one should ignite the fire with hot butter and so forth, using the substances required for the fierce fire offering as taught in the ritual. Then, one should visualize Khandarohā entering through the right nostril and being expelled through the path of excrement.
Holding a vajra hook and a curved knife, one should visualize the target—naked and with a disturbed mind—as being summoned and then cut into pieces right there. One should then visualize the meat of an animal or other meat as it has been described as being the flesh of the target. With wrathful pride, one should perform the homa offering with the root mantra, saying, "Kill so-and-so!" By the word "various," one should understand the peacock or the domestic fowl.
Regarding the statement, "The food of the heroes, perfectly endowed with mantra and mudrā," this refers to those who possess the external limbs of mantra and mudrā, having properly trained in the nature of mantra and tantra. The intention is that the hero who provides the feast is highly praised. The term "nirvāṇa" is intended to mean bodhicitta. The remainder is easy to understand.
In that context, diligence toward the supreme messenger goddess means being endowed with the absence of laziness. The meaning is that a goddess whose mind has become thus, free from attachment, is suitable for accomplishment. "Perfectly joined with non-attached joy" means that one should not perceive the application of joy through an ordinary physical form. Other source texts do not have a different meaning. One should eat the food of the yoga absorption; those who divide it into portions are not suitable vessels. Alternatively, it means that one should not divide the substances among those who are not perfectly endowed with the yogic vows.
"Attached to external distinctions" means that the very meaning of yoga is the meaning of the messenger (dūtī). For this reason, it is said, "equal to a wealth-giver," which refers to one who delights in the guru’s pith instructions. To the end that the lineage of the gurus is not impaired, one is said to be "equal to a wealth-giver." If one practices in accordance with the meaning in that way, one is equal to the glorious Heruka. This is the commentary on the twenty-eighth chapter of the Śrī Herukābhidhāna, concerning the internal self-homa and the ritual of the single family.
Furthermore, the passage beginning with "Then, moreover" is easy to understand. "Brother or father" means that one perceives the glorious Heruka as the lord himself in an instant; the meaning is that one perceives the lord himself in an instant. "Possessing the characteristics such as a thick tongue" means that these are the common, general causes for the accomplishments (siddhis). "Endowed with mindfulness and perfect [conduct], together with the state of the messenger and so forth" means being continuously habituated to yoga and perfectly endowed with the messenger. By the word "and so forth," it refers to the mantrin who abides by the vows of what is to be protected and what is to be consumed. Then, the twenty-four ḍākinīs, who prioritize the teaching, bestow the fruits of conduct and liberation. The remainder is easy to understand.
"Should be realized through intense application" means that the yogi who focuses closely on meditative concentration (dhyāna) should characterize the activity of "heat" (ūṣmagata) through his entire being; one should understand the meaning in terms of heat, peaks (mūrdhan), acceptance (kṣānti), and the supreme mundane dharma (laukikāgradharma).
Alternatively,
the diligent application of the activity of ūṣman is supreme. The passage beginning with "Whoever is hateful" and so forth is easy to understand. This is the commentary on the twenty-ninth chapter of the Śrī Herukābhidhāna, concerning the characteristics of the messengers (dūtī) and the stages of their power.
Then, the passage beginning with "Then" and so forth is easy to understand; it concerns the extraction of the mantra of Sumbharāja. Regarding the line, "Then, having bound the drum," the meaning is that one should draw the form of the drum consisting of forty-nine squares. The remainder is easy to understand.
"Take the third from the squares" refers to the four central squares. Furthermore, it is the third of the ūṣman letters; for this very reason it is said: "By the practitioner, through the vowels and letters, in both sequential and non-sequential order."
Alternatively, according to another source text: "Take the thirty-second square, and distinguish it with the fifth," this refers to taking the letter sa starting from ka. "With the fifth" means to join it with the vowel u from the first vowel square. "Take the half of half of a hundred" means to take the letter ma starting from ka. "With the twenty-fourth" means, from that same [series] starting from a, in non-sequential order, it is bha; the meaning is that it should be provided with the lower part [the vowel a].
Likewise, "Take the thirty-sixth square" means to take the letter na starting from a. "With the third" means likewise i. "The thirty-second" is sa. "The fifth square" is u.
The twenty-fifth is ma. The twenty-fourth is bha. Likewise, the thirty-third is ha. Adorned with the fifteenth square, it is decorated with aṃ. The fifth is u. The twenty-second square is pha. The twenty-seventh square is ṭa. This mantra is the first line. The nineteenth square is ga. The son of fire is ra. The third square is i. The seed-syllable of the eighth wonder is ha; alternatively, "wonder" is a name for ha. Possessing the thirty-sixth square is na. "Those very same letters again" is easy to understand. Because it has become the master of all squares, the self-arisen is ha. Joined with the fifth from the squares is u. Properly adorned with a drop on the crown is iṃ. It is explained that the second line is the activity that accomplishes all aims. The nineteenth square itself is ga. Distinguished by the twenty-seventh is ra. Endowed with the third is i. Having correctly taken the thirty-third is ha. Joined with the second of the squares is ā. Endowed with the twentieth is na. Likewise, the twenty-first itself is pa. Likewise, possessing the twenty-sixth is ya. "As a line repeated twice" is easy to understand. Then, one should grasp it by reversing the order.
"From the grid, the very first" refers to ha. "Endowed with the fourth final" refers to u. "Likewise, endowed with the fifteenth" refers to aṃ. "The words for dharma, purpose, desire, and liberation are explained as the third" refers to the seed-syllable of the second grid, which is ā. "The thirty-sixth grid itself" refers to ṇa. "Likewise, the twenty-sixth" refers to ya. "Endowed with the thirty-third" refers to ha. "Endowed with the thirteenth grid" refers to o. "From the grid, the tenth itself, the practitioner should take in reverse order" refers to bha. "From the grid, the nineteenth" refers to ga. Likewise, "on the twenty-third grid" refers to va. "Endowed with the second" refers to a. "It should be adorned with a drop on top" refers to aṃ. Then, "take the seed-syllable of water" refers to va. "The eighth is likewise" refers to ja. "Distinguish it with the son of fire" refers to ra. "Join it with the syllable hūṃ at the end" and so forth is easy to understand. "Endowed with the four wrathful ones" means that by reciting the four lines of the mantra, the four wrathful kings not explicitly mentioned are also included. "Together with the eight bodies" means the mantra is perfectly endowed with the eight wrathful kings. Alternatively, it refers to Vairocana and the others; or, by the word "eight," it includes the Crow-Faced Goddess and the rest.
"By merely finding this, one will be bound without the need for examination." This means that by this mantra, one is truly gathered—that is, bound—by the place of birth. The remainder is easy to understand. This concludes the commentary on the thirtieth chapter, the extraction of the mantra for binding, from the Śrī Herukābhidhāna-Ḍamaru.
The word "then" is easy to understand. Regarding "great meat": if one performs the homa offering as before with great majesty, it will become just as described. The meaning is that even if one performs the homa with the meat of dogs or pigs instead of that, it will become the unbearable Bhairava. "Copper-crested" refers to the domestic cock. The remainder is easy to understand. Regarding the passage beginning with "conch and so forth": "Conch, mother-of-pearl, and pearl—since all three arise from a cause," this means that the cause of these three is also meat, and they are thus inseparable. "Of the body of the wisdom of dharma" refers to the praise of the skull-cups of the glorious Heruka, the heroes, and the heroines. One accomplishes the skull-vessel; the meaning is that these three—conch, mother-of-pearl, and pearl—which have arisen from a cause, clarify and accomplish the skull-cups and great conchs as the signs of the glorious Heruka, the heroes, and the heroines, who are the essence of the maṇḍala free from beginning, middle, and end, the body of the wisdom of dharma. For this very reason, it is said: "The hero wears a garland of skulls, adorned with the crescent moon."
"It is explained that they are the heroes born of the hero" means that the heroes, from Khaṇḍakapālin up to Vajrasattva, are explained and shown to have arisen from the Vajra of the Mind. "The five symbols are shown" means that here the term "symbol" (saṃketa) refers to the indivisible; it refers to the teaching of the five goddesses, such as Vajravārāhī and the rest. The meaning is that one should view and meditate upon the five goddesses as the five skull-cups adorning the crown of matted hair. "The practitioner with the left hand" means that whatever samaya food or feast offerings, such as meat and so forth, are being given by one's own samaya partner should be accepted; therefore, the meaning is that the practitioner should act with the left hand. The remainder is easy to understand.
"Vajrasattva resides in the thumb," and so forth, teaches the hand offering. "Vajrasattva resides in the thumb"—that is, the thumb—is to be applied to all [the fingers]. The index finger is the threatening gesture and is Vairocana. The "thick" one is the middle finger and is Padmanarteśvara. The "nameless" one is the ring finger and the hero is Heruka. The "last" is the little finger; by the word "last," that very finger is distinguished, and there resides Ākāśagarbha, who is Vajrasūrya. "On the surface of the nails" means that he who resides on the surface of the nails of all the fingers is Hayagrīva. "These are the cause of all the heroes, arising from the left" means that the cause and support of these is the left hand.
Visualize a five-petaled lotus of four colors in the palm of the hand. At the pericarp is the glorious Heruka and Vajravārāhī. In front is Yamī; in the north is Mohanī; to the right is Utsāhanī. Bhīṣaṇī and Caṇḍālī are those who desire to enter into union. Similarly, the two who are identical to oneself in name and color—Cakrasaṃvara and [Vajravārāhī]—are Bhīṣaṇī and Caṇḍālī in the western and northeastern directions. This is the meaning of "meditate in a similar way."
Regarding the phrase "one should definitely [visualize] behind": others say that after the seed-syllable mantra or Vajravārāhī has been shown in the palm of the hand, one should definitely meditate on her outside the hand, just like a reflection seen in a mirror. Alternatively, "all the ḍākinīs are placed in the hand behind" refers to others; for this very reason, it is said: "The wise should request them to depart behind." Thus, when all the friends have gathered through this ritual activity, the yogi should recite the mantra, and the supreme hero should display the five types of signs. The practitioner should also grasp the five; these are the five signs of the stage of hand-offering: grasping the five such as feces and urine. By grasping Locanā and the others, one grasps the four such as Rūpiṇī. Cumbikā is Vajravārāhī. Likewise, the Perfection itself is called the nature of emptiness and space; it is easy to understand that which is distinguished by it.
"The hero should use signs and the object of signs" means the hand offering; it means that one should arrange the six yoginīs, who are the purity of the six perfections, in their respective forms. "With the great conch, excellent substances, and so forth, one should use signs for the hero and the glorious Heruka" means that one should make offerings. Then, "one should consume the cāru" means that one should eat the supreme food. By doing so, it means that one will enter the saṃvara of the net of the perfect union of all heroes and all yoginīs; or, it is the same in other source texts. This is the commentary on the thirty-first chapter of the Śrī Herukābhidhāna, concerning the ritual of hand signs for the activities of eating, homa, and bali offerings.
Furthermore, "then again" is easy to understand. Regarding "beasts" and so forth, the meaning is that the practitioner should summon the beasts according to the previously taught ritual. As for which beasts: "clawed" refers to cats, rabbits, and so forth. "Five" refers to the tortoise, camel, dog, jackal, and horse—these five. Thus, these are the families of clawed beasts, just like humans and so forth. By this, it means that these beasts are common to the ten accomplishments as branches for achieving accomplishment, and furthermore, that these are powerful. "In the families, the beasts are of the families."
Regarding this, "families" refers to the brahmins, kṣatriyas, vaiśyas, and śūdras. Among these, the "praised animal" refers to the hero who is preeminent among many heroes; he is the "animal" who acts as Heruka, which is the meaning of the term "distinguished." The remainder is easy to understand.
Regarding "among animals, the tortoise is king": the tortoise born from the animal womb is called the "animal of animals." The "animal of animals" is of the nature of a jewel-bearing snake. "Moving the faces of the gods" means that Brahmā, Viṣṇu, and Maheśvara—the principal deities of mantra and so forth—are made to move. Alternatively, by means of the five animals, through the outer and inner homa offerings, the practitioner of the yoga of the Blessed One, the glorious Heruka, who is the principal of all from Brahmā down to Īśvara, will briefly and definitively accomplish the subjugation of those to be achieved; this is the meaning. The remainder is easy to understand.
One should apply the phrase "one should perform the eating, homa, and bali offerings" using specific birds, from the crow up to those that travel upon the water. Through this, one will attain accomplishment; there is no doubt regarding the assumption of any desired form; this is the meaning. Now, the method for accomplishing the great preta is shown.
With the words "Black" and so forth, first, the practitioner of mantra should perform the approach (sevā) using the mantra of Sumbharāja or the root mantra. Once the signs have been obtained, the practitioner should collect a corpse that is undecayed and uncorrupted, carry it to a charnel ground, and at midnight perform a homa offering using the milk of a black dog, black [substances], and the meat of a black [animal], along with black rice, which is the "Great Powerful One" (Mahābala) of the dark fortnight.
Regarding the phrase "Without hesitation, into the mouth of the corpse": even for a practitioner who has directly performed the deity yoga, by performing the protective rituals of the three [fences] such as the enclosure, the tent, and the great armor, one will not be subject to apprehension. Nevertheless, in order to make [the practice] indivisible and to subdue [obstacles], one should construct the protective wheel (rakṣā-cakra) of the vajra-fence and so forth; this is the meaning of "for the sake of making the body extremely firm." Alternatively, it means that even if one sees a form that causes great terror, such as the fangs of a great preta with a shifting face, one should not be afraid. The remainder is easy to understand.
Regarding "Always bestowing accomplishments below and above": this means that by merely seeing the messengers (dūtī) who are accomplished yoginīs residing in the wheels located below, above, and in the center, all accomplishments (siddhi) will be attained. The meaning is that they will carry one to their own abodes, or they will show the means [to attain them].
"Charcoal" (ci-ba) refers to a specific type of ash. "Dry skull" (mog-bo skam) means that by taking a dry human head without fragments, one brings about great bliss (mahāsukha). "Tortoise" (rus-sbal) refers to a skull.
The phrase "four-armed" and so forth indicates the mahāmudrā of the Blessed One, the glorious Heruka. All of this is the very meaning of what was previously explained in detail in the sādhana. Regarding the phrase "the color and weapons of Vajravārāhī," her color is her color; thus, it means "bearing her color and weapons." This is a viśeṣaṇa-samāsa (adjectival compound). "Adorned with mudrās on the body" means adorned on the body with the five mudrās and so forth. "Making a great preta the seat" means treading upon the lord of bhūtas. "Meditate, having understood the deity of the mantra" means possessing the visualization of the great yoga, excluding the mālā-mantra. Alternatively, there is another source text; all of that is easy to understand. The remainder is easy to comprehend. This is the commentary on the thirty-second chapter of the Śrīherukābhidhāna, the ritual of the generation stage for accomplishing the beasts and the corpses.
Then, the phrase "furthermore" and so forth is easy to understand. Regarding the line "Even if the five are absent, they should be consumed as food," the intention is that if the five types of nectar (pañcāmṛta) are not found, one should imagine whatever is eaten as being the five nectars themselves and then consume it. The phrase "at night" and so forth is easy to understand. Then: "Bestowing the messenger, embracing her oneself, and placing her on the head, one should worship the non-dual hero."
Regarding the phrase "the messenger": one should embrace a messenger who possesses the perfect characteristics of a messenger. The disciple should place the head between the left thighs; this is the non-dual offering of the hero, meaning the offering of the non-dual Heruka. Therefore, it should also be applied as "one should give." The passage beginning with "a mother or a sister" is easy to understand.
Then, "the mantra will be accomplished, for as long as the elements exist," means for an incalculable number of eons, or for as long as the end of the eon lasts. The remainder is easy to understand. "The very seat of the heroes" refers to the goddess of the mudrā. The other source texts are easy to understand.
"The practitioner, being in deep meditative equipoise, should perform song, dance, and so forth" means that the practitioner should understand that song, dance, drumming, and so on are to be performed, not in an ordinary form. "As long as the cycle [of existence]" is easy to understand.
"Mahāmudrā is first accomplished; in the tantras of the yogis, likewise with great effort, one should offer with total clarity" means that "first accomplished" refers to the accomplishment of siddhi. Regarding the mudrā arising from the Jewel Family, which is well-known for accomplishing siddhi: just as in the Yoga Tantras such as the glorious Guhyasamāja, the yogi should offer with effort in a secluded and pleasant location. "Likewise" has the sense of "also"; it is spoken in order to clarify this very point.
First, regarding the accomplishment: one should take a mother, sister, or the like who possesses the perfect characteristics of the Mahāmudrā, and having gathered all the accumulations on the ten grounds and so forth, in a secluded and pleasant place, one should draw the maṇḍala of this very Śrī Cakrasaṃvara. Visualizing oneself in the form of the deity of one’s own family, from the time the sun sets until the end of the night, one should make offerings with great diligence; this is the meaning.
"A hero firm in the desire for liberation should practice" means that the samaya of the specific form of the Mahāmudrā, which is entirely pure like a bandhūka flower, should be practiced. Other source texts also have this meaning. The remainder is easy to understand. This is the commentary on the thirty-third chapter of the Śrī Herukābhidhāna, concerning the ritual of secret offerings and service.
The word "then" is easy to understand. "All heroes and yoginīs, joined in the supreme center of the lotus" means that "parts" refers to the limbs and minor members, which are called "uncommon." In relation to the family of the heroes, that "part" is indicated in the singular. "Supreme" refers to the secret place through diligent effort. Other source texts are easy to understand.
"The avadhūtī abides likewise; it should be fixed between the eyebrows" means that from the light of the vajra garland at the forehead, the place fully perfected from the avadhūtī is called "avadhūtī." This refers to the fierce central eye; the meaning is that one should look at the center of the eyebrows above the forehead.
The passage beginning with "The fierce hero" and so forth teaches the homa (fire offering) for all activities. The meaning is that one should make the glorious Heruka the "fierce hero"—that is, in a state of passion and wrath—and offer as oblations whatever samayas and so forth exist, and thus perform the homa. The other parts of the source text are easy to understand. Alternatively, first, having satisfied the self endowed with the pride of wrath with whatever meat is available, one then intends to offer the samayas of others.
Regarding the line, "With the meat and blood of livestock, one should diligently perform the five oblations," the meaning is that one should smear the oblations with the meat and blood of livestock and quickly perform the five homa offerings with certainty. The remainder is easy to understand.
Regarding the line, "Then, the ocean of blazing garlands," the meaning is that one should offer the firewood and so forth into the blazing, transformed fire in the proper sequence, in accordance with the activity. Having thus performed the homa into the mouth of the fire deity, the ritual for performing the homa for the deities endowed with the three wheels is shown by the passage beginning with "Then."
Regarding the line, "One should visualize the wheel of all doors," the meaning is that within the hearth, one should visualize the celestial mansion of the three wheels, complete with enclosures and so forth, possessing its own colors, hands, and mudrās. Desiring to show one aspect of that, it is said, "The four-faced one," and so forth. "Khandarohā is offered outside."
This means that one should leave Khandarohā, who resides on the rear petal, just as she is, and then, having projected her from one's own body in a form consistent with the specific activity, one should apply her externally as Khandarohā; this is for the purpose of accomplishing all activities. For this very reason, it is said: "The distinction from one's own body is shown; one should look at the center of the wheel." By this, it is meant: "The wheel should be made exactly as it is." This means the hearth should be made in the form of the three wheels. "Exactly as it is" refers to the sequence of rituals for pacifying and so forth. "The Ocean of Knowledge" refers to how it was explained by the Hero in the great Vidyājālatantra, which was then fully summarized. The meaning is that the listener should be made clear. Alternatively, whatever was fully explained in the Vidyājālatantra has been condensed here; the intention is that it was extensive there. The remainder is easy to understand. This is the commentary on the thirty-fourth chapter of the Śrī Herukābhidhāna, concerning the non-dual messenger, the fire offering (homa), and the ritual of summoning.
Now, regarding the passage beginning with "Then," it teaches the ritual of mantra recitation and meditative concentration (dhyāna) in accordance with the proper sequence. Non-dual union itself is the offering; the mind that is the very nature of that non-dual union of offering is "thus."
This means that when applied to the various individual actions, being definitely endowed with them and possessing them indicates the sequence as it is, and thus the supreme action becomes the primary one. Regarding the phrase "whatever," and so forth: "divided" means that when the end of the action is divided, it becomes the action that effects accomplishment. "Color, messengers, and so forth" means that their color is the mantra. "Whirling completely like the force of an arrow" means revolving in the proper sequence. Regarding the phrase "the mantra joined with one another," when it is a rite for the malevolent, it is like a well-twisted rope; having been completely joined with one another, one should visualize both emerging simultaneously from the mouths of the two, in the manner of a waterwheel. This is what is meant by "by the hero." Regarding the mantra syllables: "divided by the entry," this means that in a rite of pacification, the mantra syllables enter the mouth, exit through the vajra path in the form of a chain of iron shackles, and then enter the belly of the goddess through the lotus path. From there, they proceed through the sequence of the goddess's mouth and one's own mouth. In a rite for the malevolent, the distinction is that they proceed from one's own mouth through the sequence of the goddess's mouth. In pacification, it is loose; the meaning of "loose" in pacification is that the garland of seed syllables is relaxed, consisting of a garland of syllables that are not fierce or harsh, and are wound around one another. "Hūṃ is situated at the end."
The meaning of this is that by placing hūṃ at the beginning, the end, and the middle, the recitation of this very [mantra] will obstruct the target of malevolent mantras. The other source text stating, "not even a single step shall be taken," also has this same meaning. Regarding the phrase, "having joined the mouth-to-mouth [seal]," this refers to the sequence of teaching the mantras such as the prophecy, where oṃ is at the beginning and oṃ is at the end; the meaning is oṃ devadatta svāhā oṃ. Regarding the phrase, "by binding the vajra chain, the great vajra itself," the "mouth-to-mouth" [seal] is for the purpose of accomplishing all activities. When one possesses malevolent activities, at that time, "vajra" means one should separate [the target] with hūṃ. Regarding the phrase, "similarly, surrounded by a bundle of feathers," the meaning is that one should recite without interruption. Regarding the phrase, "summoning with the hook itself," when one desires to summon, at that time, one should summon with Khaṇḍarohā holding a hook, interspersed with the mantra like an arrangement of leaves. Regarding the phrase, "agitating with the pestle," when one desires to agitate an army and so forth, at that time, one should agitate the entire army with Khaṇḍarohā holding a pestle in her hand. Regarding the phrase, "it is explained that one should eat with the vajra mouth," if one says, "Eat so-and-so!" while holding the vajra, in the ritual of malevolence, [the target] will be eaten. Regarding the phrase, "one should pierce, make tremble, and apply the arrow," Khaṇḍarohā, holding an arrow in her hand, should pierce [the target] and also make them tremble.
Regarding the deception of the Lord of Death: at the time of death, one should overcome death by holding a khaṭvāṅga in the left hand of Khaṇḍarohā. All these specific weapons are distinguished by Khaṇḍarohā. "In the skull-vessel of the offering water" means that the offering water is to be poured into the skull. "The weapons are certainly applied to the mouth" means they should be applied according to the sequence of the mantra syllables. The meaning of what is found in other source texts is different, but it is easy to understand. This concludes the commentary on the thirty-fifth chapter of the Śrī Herukābhidhāna, the ritual for deceiving the Lord of Death regarding non-timely death and non-dual actions.
Regarding the passage beginning with "Then": "Mudrās" refers to the action mudrās and wisdom mudrās, which are the great offerings known and taught as the mantra offerings. By means of these, the cause of swift accomplishment is granted as supreme. This means that one should have no doubt or hesitation regarding the offering of the mudrās. For this very reason, it is said to be easy to realize. "The mantras are applied to the two names; the ḍākinīs and heroes are non-dual; the wise one unites with the ḍākinī," and so forth.
In that regard, this is the activity of paralyzing the mudrā. One should begin with the paralyzing of another's mudrā and blameless food. "The mantrin unites with the ḍākinī; likewise, one should act with the heart mantras" means that the ritual should be performed in that manner using the heart mantras of the ḍākinīs.
"One who knows the ritual for the offering to the Hero should perform the activity with diligence." This means that after making the offering to the Hero according to the ritual taught here, one should subsequently correctly undertake the activity. "The practitioner should apply the mantras without error, according to their specific distinctions." This means that because they are differentiated according to their correspondence with the activity, one should apply the mantras to the activity without inversion. To demonstrate that very point, it says, "subduing and..." "Having distinguished them by their specific divisions, one should apply them to the primary path." This means that having distinguished the various collections of activities and differentiated them, one should apply the mantras to the primary path—the path of the vajra and the lotus—meaning they are shown to be conjoined. "For the purposes of this application, one should accomplish them thoroughly; gods, asuras, and humans alike will be swiftly accomplished." This means that for the purpose of accomplishing the yoga of Mahāmudrā, by means of this supreme sādhana that demonstrates the most excellent accomplishment, one should swiftly accomplish them through the nature of subduing or favoring gods, asuras, and humans. The thought is: "What need is there to mention others?" This concludes the commentary on the thirty-sixth chapter, the ritual for the supreme offering of suchness in the Śrī Herukābhidhāna. Now, the application beginning with "Then..." is shown.
"Form" refers to the body; the explanation of the yantras and so forth by which one brings living beings under one's power while remaining in a state of suppression should be understood as follows. If the meaning is "just as it is," that is the meaning here. Regarding the phrase "the secret mantra joined with each other," this means that the root mantras of both should be made into one. "Joined with the ḍākinī" clarifies that very point.
In this regard, the procedure is as follows: after eating, at the conclusion of the recitation, one should vomit and wash it a hundred times. Then, mixing it with the impurities of the eight limbs—or alternatively, the impurities of the five limbs—and the substance emerging from the nine orifices, one should add camphor and burn it. For seven days, during the four sessions, one should recite the root mantra of both one hundred and eight times. Thereafter, if it is applied to food and drink, it will occur exactly as described; of this there is no doubt.
Regarding the passage beginning with "Kapila" and so forth: "If the action is not released" means that if one does not even administer medicine to this, it is intended that it applies to food and so forth as well. Regarding the phrase "after drinking the ointment" and so forth, one should understand that being thus clearly blessed by the mantra is the supreme excellence.
Regarding the phrase "the burnt offering of beef," one should take beef smeared with its own blood and, in a fire pit for subjugation or a fire pit for all activities, perform one hundred burnt offerings for seven days during the four sessions, mentioning the name of the person as previously described.
Regarding the phrase "In front of that, meat," and so forth: by this, everything is brought under control. Even the gods are brought under control; the intention is that all, such as the heroes (vīra) and others, are paralyzed and brought under control. If one wonders, "Will it not happen exactly as it was taught?" it is said, "There is no doubt."
"In front of that, meat": one should visualize oneself in the form of the deity previously described as red in color. In the ākarṣaṇa (summoning) hearth, or in the hearth for all activities (sarvakarma), in front of that—that is, in front of the glorious Heruka, or by that term, in front of oneself—one should perform one hundred homa offerings of the meat of livestock, using the name of the person and during the four sessions as taught. "The wise one" means a paṇḍita. "At the conclusion of the homa" is easy to understand.
This is the commentary on the thirty-seventh chapter of the Śrī Herukābhidhāna, concerning the ritual for the empowerment of the internal self.
The phrase "Then," and so forth, is easy to understand. "The classification of the limbs of the heroes" refers to the classification of the heroes' limbs, such as their colors, faces, mudrās, weapons, and so on. "The Lord of Heroes does not consider [those who transgress]" means that the Blessed One does not look upon those who have strayed from the conduct of the samaya. "He does not protect," and so forth, is the very meaning as it is. "The killer of a brahmin" means he is a killer of a tathāgata; one should have no doubt about that. The remainder is easy to understand. "Knowing the perfect gift itself," and so forth.
This means that thereafter, whatever bliss exists within the three realms will be experienced. Regarding the phrase "constantly" and so forth: by the cause of seeing the merit of a yogi who has been well-born, one is always the great hero, the glorious Heruka, the king who possesses the play. To abide in their hearts means to abide in the non-duality of the heroes and the yoginīs; this is the meaning of "there is no doubt." This is the commentary on the thirty-eighth chapter of the Śrī Herukābhidhāna, the ritual procedure for focusing on the non-duality of the yoginī-abodes and the secret heroes.
Then, regarding the phrase "the great yoga of the arrow": "arrow" refers to the assembly, and one should manifest the four types of laughter. The four forms of the heroes' root mantra are: kili kili, cili cili, sili sili, and dhili dhili. The words of the ḍākinīs' root mantra are: ha hā, he hai, ho hau, and hu hū. The other terms are easy to understand. This is the commentary on the thirty-ninth chapter of the Śrī Herukābhidhāna, the mantra ritual procedure for teaching the manifestation of ha hā.
Then, regarding the phrase "now" and so forth, the power of this [mantra] teaches the subjugation of kings and others. Regarding the phrase "possessing meat and so forth, fish and so forth": the "lamp" should be viewed as the common meat and so forth. This is the homa (fire offering). In this regard, there are two types: the external homa and the bodily homa. For this very reason:
"Endowed with meat and fish," it is said. If one gives these to the practitioner of the glorious Heruka, the foremost of heroes, who dwells in joy and bliss at all times, they will achieve accomplishment through the vastness of their delight and joy; thus it should be applied. "Devoted to performing the homa at night" means that one must certainly perform the homa upon the body at night. The passage beginning with "one hundred" and so forth is easy to understand. This is the commentary on the fortieth chapter of the Śrī Herukābhidhāna, the ritual procedure for the means of accomplishing the subjugation of the five families and the Mahāmudrā.
Then, "thereafter" refers to the sequence following which the principal supreme action is explained, so that the practitioner may come to possess perfected power; thus it should be applied. "Twelve" is stated in consideration of combining subjugation and summoning into one, and killing and expulsion into one. "The places of the east and the north" means that the ḍākinīs pervade all the places, such as the sacred sites and so forth. By this, the twenty-four places of the ḍākinīs are clarified, and thus the ḍākinīs are endowed with wisdom. "One's own birthplace" and "manifestly born in various lands" is the meaning of what was taught. "The mistress of the vajra maṇḍala is explained as the ḍākinī" means that the vajra maṇḍala is the maṇḍala of the glorious Heruka. Her "mistress" means the sovereign. "Kulūtā and the wilderness" means that the wilderness is a land of sorrow.
The monastery, Rāmeśvara, and Pullīramalaya are the primary locations because they are the very essence of all abodes. This should be understood through the oral instructions. Starting from Pullīramalaya and proceeding in reverse order, all the locations are to be grasped. The phrase "these locations" and so forth is easy to understand. The six yoginīs are the six mātṛs, such as Vajravārāhī and the others up to Caṇḍālī, as well as Kākāsyā and the rest. Lāmā belongs to the Lāmā family. The fierce yoginīs are the deities of the four families, such as the ḍākinīs who are the principal ladies of the families, and those such as Pracaṇḍā who reside in the three cakras. Mahākāla is Mahābhairava. The other source text is easy to understand. The term "ḍākinī" is in the instrumental case in the sense of "together with." As for "of what kind," it means "possessing form," which is to say "together with form." Regarding "possessing form," one should see that "together with form" refers to the various [forms] such as Rūpiṇī, Cumbinī, and Sāvalikā. All else is easy to understand. "Pañcāla" refers to the locations of the abodes established as distinct from the places such as the pīṭhas and upapīṭhas. "And so forth" is merely an illustration; furthermore, it is said that in Suvarṇadvīpa there are twenty-one thousand accomplished yoginīs who wander everywhere in both regular and irregular forms. Those residing in the third cakra should also be applied in an irregular order to the locations such as Pullīramalaya and the rest, starting with Pracaṇḍā.
Furthermore, regarding the remaining conduct: "Abiding in union with Heruka and the Yoginī in the great churning" means that it is suitable for the glorious Heruka and the great churning. The word "of that" is the genitive case used for specification. "The principal of the maṇḍala" refers to the twenty-four ḍākinīs residing in the third wheel, by whom [the world] is pervaded; this should be connected with the Blessed One’s statement "to all." Alternatively, "moving and non-moving" refers to the maṇḍala of the earth, whether moving or non-moving, or the external limbs that are naturally suitable for the churning and being churned of forms. However, if others practice it, they should not be perceived by the assembly of others. That is the supreme conduct. Here, the third [case] should be viewed as the first. It should be connected with "always naked at night" together with that. The remainder is the very meaning to be expressed. This is the commentary on the forty-first chapter of the ritual for arranging the hidden maṇḍala of the twenty-four syllables of the Śrī Herukābhidhāna.
Then, "the hero" is easy to understand. "Flower water" means the essence of flowers that have just appeared, accompanied by flowers. "This mantra" refers to the laughing mantra. Others teach it as the root mantra or the seven-syllable mantra. The remainder is easy to understand. "Likewise, the offering" refers to the offering residing in the three wheels. "Together with touch, the Great Black One" refers to Vajravārāhī.
Through truth, the holy life is to be lived; apart from the middle, one speaks honestly at the beginning and the end. At the beginning, the middle, and the end, one causes delight by means of the primary play of the mudrā through that very self. In that way, it is taught that the mudrās are to be brought under control. "The pride of the view" refers to the nature of the pride of realizing the view; thus, it becomes a distinguished external limb and a source of renown. The other source texts are easy to understand. By the word "should," that laughter is indicated; it should be connected with the phrase "to be practiced day and night" through the bliss of universal great bliss. Regarding the phrase "of form and action" and so forth, when the practitioner is seen, the accomplished goddess performs the activity of an unprecedented form. This demonstrates her action and the response to that action. The activity of the goddess is as follows: "One does not meditate on the vajra," and so forth. The activity of the practitioner is the meaning of performing [the rite] through the phrase "granting relief," and so forth. "Gathering" refers to a specific type of dance. "Various" refers to "the various Īśvara," and so forth. The actions of others are according to the sequence previously taught in this very [text]. The other source texts are easy to understand. "The mudrā and mantra," and so forth, are likewise. This is the commentary on the forty-second chapter of the Śrī Herukābhidhāna, the ritual for emanating the form of the Yoginī through the mantras of laughter. Now, the view shall be explained.
The phrase "and so forth" is easy to understand. "At the crossroads" refers to the mantra of Sumbharāja. This is also the mantra for other source texts. The phrase "by means of" and so forth indicates that the offerings for these [deities] must be kept strictly secret. The phrase "flowers" and so forth indicates the signs of all the practitioner's powers: if one scatters flowers consecrated with the mantra into the sky and not even a single flower falls to the ground, then at that time, one's capacity to perform that very [activity] has flourished. Even gods, humans, and others will not perceive it. This is also the meaning in other source texts. The phrase "trees" and so forth teaches the ritual for the extensive preliminary service of the seven-syllable mantra. "Arranged upon one's own body" means that one should place the seven syllables, which are the nature of a white lunar maṇḍala, upon the crown of the head, the forehead, the two eyes, the mouth, the shoulders, and the heart. The remainder is easy to understand. "Untimely death, destruction, and decline" means the increase of lifespan and the averting of death; it has the sense of "the death and decline of sentient beings." The phrase "sword" and so forth teaches the dharma of divination. The phrase "visualize in the center of the sun" and so forth teaches the pacification of the illness of the one to be accomplished; this is done by extracting the seven-syllable mantra, reciting it a hundred times, or arranging it in actuality.
In that regard, having correctly placed the patient afflicted by disease in the center of a sun disk, if one recites the mantra a thousand times and visualizes their body as pure, stainless as crystal, there is no doubt that it will become exactly as described; this is the oral instruction. Furthermore, for example, by focusing on a consciousness in the form of a stainless, blazing light, about the size of half a thumb, they will be restored. Regarding the phrase "in the center of the moon" and so forth: "five forms" means that by making five squares upon the moon maṇḍala, there become nine squares. As for their arrangement, on the left hand, the moon and the cakra are to be arranged in the nine squares in both non-sequential and sequential order. The sixth phaṭ should be understood as being in the intermediate directions. By this, one should visualize that from the very placement upon the crown of the head of one seized by moving or non-moving poison, a stream of nectar pervades the entire body, rendering the poison non-existent. By that, they will be restored. In this way, fevers and so forth are also cleared away. The oral instruction is that the practitioner themselves should enjoy their food, feasts, and so forth, according to this ritual. "The meat of livestock and the three sweets ground together" is easy to understand. Regarding "the first bodily application" and so forth: in one's own heart, preceded by the nirmāṇakāya of the maṇḍala flourishing with nectar, one should view the mantra syllables which are the very essence of the dharmakāya, and with a mind focused thereon, perform the recitation over the previously mentioned water and so forth. This is the first bodily application.
The second [stage] is to thoroughly examine [the practice] through the sequence of reciting the heart mantra, the near-heart mantra, and so forth, up to one hundred thousand times. Having reached that state through the power of the mind, one should then apply it externally in accordance with the ritual action. Regarding the third, it says: "Of speech itself." Alternatively, according to other sources, one should visualize this very mantra of the Hero in the left hand, which is blessed by a maṇḍala possessing a complete moon maṇḍala, and then recite it over the wood and so forth with a mind focused upon it. The remainder is easy to understand. This is the commentary on the forty-third chapter of the Śrī Herukābhidhāna, concerning the ritual procedures for the heart and near-heart mantras.
Then, the passage beginning with "The messengers" and so forth is easy to understand. "Cemetery cloth" refers to the garment of a corpse from a cemetery. "Cow's milk" refers to the milk of the cow itself. This is the commentary on the forty-fourth chapter of the Śrī Herukābhidhāna, concerning the ritual procedures for the seven syllables and the six yoginīs.
Then, regarding the passage beginning with "The supreme of ritual actions," various accomplishments are shown. In the phrase "With the flowers that kill horses," "horse-killer" refers to the karavīra flower. The rest is easy to understand. "Having bound the seal of the birth-place" means that the external limbs should be joined in union. The words of other sources are easy to understand. The remainder is easy to understand. "Thoroughly smeared with beeswax."
This means that one should fashion an image out of beeswax and anoint it with red sandalwood powder and the three hot spices; this is how it should be applied. This concludes the commentary on the forty-fifth chapter of the Śrī Herukābhidhāna, concerning the accomplishment of the words of the six yoginīs and the ritual of summoning.
The passage beginning with "Then" and so forth is easy to understand. Rubbing the five types of ha in the hands along with the words of exhortation constitutes the oral instruction. Here, the specific instruction for that is: by means of the application of drawing two maṇḍalas of the yoginīs, one should write the five types of ha in the center of the hands, starting from the northeast and proceeding in reverse order. Having smeared the dust from someone's footprint, poison, blood, and kṛtaka (mustard) onto the palms of both hands, one should then write the five types of ha on top of that with realgar, orpiment, and so forth, using a kavīta reed pen, and then perform the homa fire offering. This is how the drawing is to be understood.
Regarding the action here: having looked in that manner, if one rubs the two hands with charcoal from khadira wood or from a cremated corpse, and performs the homa along with the words of exhortation, the enemy will vomit blood from the mouth and die immediately; such is the meaning. "One's own blood in a skull" means that there is no doubt in that regard. The flesh of cats and so forth is shown to be highly praised for the ḍākinīs, as indicated by the phrase "by cats and so forth." "Hero" refers to the seven-syllable mantra. "Each syllable" means that one should perform one hundred thousand recitations for each syllable. Alternatively, it is performed for the sake of the literal meaning.
Regarding that, "five hundred thousand" refers to the transition of the womb, lasting until the fists are released. The remainder is the literal meaning. This is the commentary on the forty-sixth chapter of the Śrī Herukābhidhāna, the ritual procedure for the five has.
The passage beginning with "Then" and so forth is easy to understand. "On the first day" should be construed as: on the first [day] one should perform three thousand homa offerings, and subsequently eight thousand. The remainder is easy to understand. "The fruit of the kakanada" is the fruit of the gaṇḍolī. If one wishes to make it into a dog, [the text says] "and" refers to the flower of the corpse and the tooth. "The head" refers to the instruction: having ground the tooth of an iron [implement] together with saffron inside the skull of a blameless mongoose, one should remain according to what was taught. "The abode of the great bird" is the nest of an owl. [The materials are] the head of a jackal, or śyāmāka grain, or kuśa grass and vṛhatī. This is the commentary on the forty-seventh chapter of the Śrī Herukābhidhāna, the ritual procedure for all the mantras of all the ḍākinīs.
Regarding the passage beginning with "Then" and so forth, the heart-mantras of all the ḍākinīs are shown: "Having drawn it well, one should worship." This means that one should visualize Mount Meru, surrounded by the seven mountain ranges, atop which are the wind, fire, water, and earth [elements], the tortoise, the crossed-vajra (viśvavajra), and the crossed-lotus (viśvapadma). Above that, the sequence of the three wheels and so forth is definitively completed and taught.
"The heroism of the heroes" refers to entering into meditative equipoise in non-dual union; this is the meaning of "the glorious King Heruka." "Ha hā, he hai" refers to the great mantra of the pride of the deities of the three wheels, demonstrating the laughter of "ha hā." "The twenty-four heroes" and "the binding of the ḍākinī network" are taught out of sequence; the meaning is that Vajrasattva, Vairocana, and so forth, along with the ḍākinīs who traverse the sky, are to be meditated upon as the ḍākinīs of the directions. "All these beings are pervaded by the twenty-four heroes" should be understood as the twenty-four heroes. The passage beginning with "the heroes and the ḍākinīs themselves" is easy to understand. "In all activities, the practitioner" means that in all rites such as pacifying and enriching, the mantrin endowed with the three wheels should meditate; for this very reason, it is said: "One should always meditate on the nature of the wheel." Other source texts also have this same meaning. The remainder is easy to understand. Regarding "the binding of the ḍākinī network," it means one should recite the essence mantra or whichever mantra is desired. "The great wheel" refers to the assembly that is the great wheel. Alternatively, the three wheels are likewise [the great wheel]; or, by the specific compound "great wheel," the three wheels themselves are to be understood.
Furthermore, by means of the restrictive particle, this is a tatpuruṣa compound of the prior word. This is the commentary on the forty-eighth chapter of the Śrī Herukābhidhāna, the ritual procedures for the actions of all the mantras of all the ḍākinīs.
Now, with the words "Then," and so forth, the ritual for the accomplishment of the "beast" previously taught is shown to be completed. The five limbs for clearly manifesting as the glorious Heruka are: smelling, kissing, embracing, and so forth. This is the commentary on the forty-ninth chapter of the Śrī Herukābhidhāna, the ritual for the complete transformation of the form of the "seven-birth" [being] who is to be accomplished. The meaning is that all of those are taught as well. "Then" is easy to understand.
Regarding "the flesh of a cow," and so forth, the ritual for subjugation should be performed according to the previously taught ritual. Regarding "saliva," and so forth: "saliva" is spittle. "If eaten, the raw food is vomited" means that if one eats raw food, it is vomited. "One should worship oneself as supreme" means that at all times—whether waking, standing, sitting, eating leftovers, performing activities, or engaging in sexual union—the mantrin endowed with the cakra should recite the mantra; the meaning is that there is no fixed time.
"One hundred oblations" means that one should perform the homa for as many as one hundred oblations for one month using arka wood and so forth, according to the ritual for enrichment. At that time, it is shown that all poverty is destroyed. "With the great flesh," and so forth, is easy to understand. "One will be victorious over all the gods."
This means that if a practitioner who has generated the power of the mantra performs a homa while remaining in meditative equipoise during two sessions, at that time they will become equal to all the deities. The meaning is that for those with great diligence and so forth, the homa should be performed in both ways. Through the words "vilava" and so forth, the ritual for enrichment (puṣṭi) should be understood as before. The phrase "the flesh of livestock" and so forth is easy to understand. Performing the goma (cow-flesh) homa repeatedly is taught to be the most excellent among all other offering substances. Even if one lacks ascetic observances and ritual purity, one will attain the accomplishments (siddhi) of the teaching. This means that even if one has neither ascetic observances nor external purity, by practicing in this way, the yogi will attain accomplishments through the command of the sublime deity. By this, the greatness of the nature of the glorious Paramādya is shown. "One will become long-lived" means that even at the end of one's life, one will possess a long life. Regarding "kusumanta" and so forth: the seeds of kusumanta, mudga, and māṣa, the seeds of the Pradhānī, the dregs of honey, beeswax, and rakta-śigru—all of these should be mixed together. Then, while holding the name of the target, one should smear [the mixture] in a corner of the house while reciting the essential mantra (hṛdaya-mantra) and other words of exhortation. It will happen exactly as described. In other source texts, "the leaf of the house-petal" refers to the smoke that clings to the house. The remainder is easy to understand.
This is the commentary on the fiftieth chapter, which teaches the empowerments, the abodes, and so forth, from the Śrī Herukābhidhāna. The phrase "Then," and so on, is easy to understand. "Clothing" refers to the form of being naked. "The five mudrās and so forth" refers to the crest jewel, earrings, necklace, bracelets, the sacrificial thread, and ashes. "The limbs of insight" refers to the limbs of the action mudrā and so forth, the physical gestures of the ḍākinīs, the specific limbs of the heroes, the conduct of the left, the conduct of purity, the samaya conduct, and the mudrās of laughter, dance, and so forth; this is the meaning of the "stages of the assembly." According to other sources, the "vajra of the limbs of insight" refers to the stakes, the fence, the canopy, and so forth. This is because they are of an indivisible nature with the limbs of insight themselves. "Stakes" refers to the nine vajra stakes and the vajra hammer. "Net" refers to the vajra canopy, the fence, and the ground; these should be understood as the sequence. "Āli-kāli" means the vowels, such as ā and al, and the consonants, such as ka and so forth. "Preceded by the emptiness of cause and so forth" refers to emptiness, the absence of marks, the absence of wishes, and the absence of volitional formations. Emptiness and the absence of wishes are ru; therefore, the very meaning of what is expressed is ru. Ka is that which does not abide anywhere. Śrī is the meaning of non-duality. "Preceded by" refers to the range from nāda and so forth.
Regarding the phrase "the condensed application": it begins from "becoming" and extends up to "the deities of the three cakras are gathered." Regarding "satisfying with nectar": this refers to the previously explained arrangement of the armor and so forth through the rites of enrichment and pacification; one places the left hand upon the crown of the head and visualizes it as blazing. Just as the seven-syllable mantra, together with the lunar maṇḍala and the maṇḍala of nectar, is arranged upon the left hand, so too are the seven syllables—the armor of the six yoginīs—arranged upon the maṇḍala of nectar. The syllable Ha is placed on the head, the forehead, the two eyes, the mouth, the throat, and the heart; in that same way, one should satisfy [the body] with nectar and cause it to flow down from the crown. Then, by means of the mantras of ignition and radiation, one arranges the food, such as the nectar, which has been fully perfected. Having arranged the armor mantras and so forth upon the left hand, all of these are to be consumed. The specific bliss of being satisfied by the nectar of the left hand is the meaning of the oral instruction.
Regarding the term "nirvāṇa": nirvāṇa is the very essence of the aspect of great bliss of Mahāmudrā, which is the perpetual restraint of all afflictions in every state of nirvāṇa. It is the essence of innate bliss, the nature of all things, the reality of all beings, and the nature of all entities. It is difficult for some to find, the supreme essence of divine awareness, to be known through the complete pleasing of the sublime guru by the heroes and yoginīs.
Regarding "hand offering": that very [reality] is to be offered with the hand in the form of the maṇḍala-cakra, as the secret and the other offering upon the left hand. Thus, by circling the two hands, the left and the right, there is the supreme bliss of the ḍākinīs.
Regarding "empowerment": it consists of the irreversible, the water, the crown, the vajra, the master, the name, the conduct, the prophecy, the encouragement, the explanation of the Dharma, the secret, the wisdom-gnosis, and the fourth—making fourteen.
Regarding "great armor": it means the great earth of Pullīramalaya and so forth, the maṇḍala of the deities, and the protection wheel. Alternatively, it means the mantra maṇḍalas that protect the great earth, such as Pullīramalaya and so forth. "Mantras" refers to the vowels, consonants, and so forth; thus there are fourteen. The remainder is easy to understand.
"Higher realms and enjoyments" refers to whatever enjoyments reside within the three cakras. The remainder is easy to understand. This is the commentary on the fifty-first chapter of the Śrī Herukābhidhāna-yoginī-tantra-rāja.
Following the explanatory Ṭīkā of the glorious Cakrasaṃvara, and following the unsurpassed Yogatantra and its subject matter, I have written this with the desire to harmonize all that is profound and vast in essence, the nature of accomplishment, and the abode of the qualities of all heroes, heroines, and Īśvarīs without exception. It was composed by the glorious hero Vajra.
Through the merit I have accumulated by writing this supreme gift that bestows the fruits of conduct and liberation, may the entire world without exception swiftly attain Cakrasaṃvara.
This concludes the Cakrasaṃvara-vyākhyā, the commentary on the Cakrasaṃvara known as "The Abode of All Qualities Without Exception," composed by the great master Vīravajra. It was translated and edited by the Khampa Bari Lotsāwa, the monk Rinchen Drakpa, and the Paṇḍita Dharmapāla.