Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
The Explanations Connected to Pairs of Two is a technical manual providing pith instructions on the ritual and meditative requirements of the Cakrasaṃvara tradition. The text functions as a detailed commentary on the construction and activation of the maṇḍala, specifying the precise arrangement of deities, the use of symbolic materials such as colored powders, and the placement of ritual objects like vases and bells. It guides the practitioner through the visualization of complex celestial mansions and the integration of specific mantras and armor for protection. Beyond external ritual, the work commits the reader to a rigorous regime of deity yoga, including specific dietary restrictions, fasting, and the mental transformation of ordinary perceptions into the sacred. By bridging the gap between theoretical tantric descriptions and practical application, the text ensures that the practitioner adheres to the strict samaya and symbolic requirements necessary for achieving siddhi and the ultimate goal of buddhahood.
Provenance
About this text
A set of pith instructions regarding the difficult points of the commentary of the master Koṅkana, the Ubhayanibandha belongs to the tradition of the Śaṃvara and Related Tantras. The work is attributed to the Indian author Tathāgatarakṣita. It was translated into classical Tibetan by Tathāgatarakṣita and the monk Dharma Blo Gro, and is preserved in the Tengyur, volume མ, under the Tibetan title gnyis ka'i bshad sbyar. The text enacts a detailed ritual guide, beginning with an homage to Cakrasaṃvara, that clarifies the visualization of the deity residing in the hub of a crossed vajra and the manifestation of Vairocana from the syllable OṂ. It further specifies the preparation of colored powders from bone dust as referenced in the Hevajra Tantra, as well as the requirements for maintaining the samaya. A scholar or serious reader consults this ninety-three page work today to understand the precise technicalities of the celestial mansion's four doors and the specific ritual materials required for the practice.
Sanskrit title
Ubhayanibandha
Indian author
Tathāgatarakṣita
Tibetan translators
Tathāgatarakṣita, bod kyi lo tsa ba dge slong d+harma blo gro
Cite thisAnuvāda, “Explanations Connected to Pairs of Two” (Toh 1409), machine draft, 2026.https://naxiai.com/tibetan/works/toh1409
Summary & commentary
Significance
This work is significant as a precise record of the ritual technology and symbolic language used in the Cakrasaṃvara cycle. For the modern scholar, it illustrates the intersection of material culture, linguistic precision, and meditative visualization in Indo-Tibetan tantra.
Structure
Passages
Section
Description
1-12
Ritual Construction and Visualization
Instructions on the manifestation of Vairocana, the layout of the maṇḍala, the use of colored powders, and the arrangement of the twenty-four heroes and heroines.
23-55
Mantras and Symbolic Language
Explanations of the secret empowerment, the correct writing of vowels and consonants, and the use of specific mantras and armor.
65-127
Practitioner Requirements and Yoga
Guidelines on the yoga of Cakrasaṃvara, the role of ḍākinīs, dietary and fasting protocols, and the symbolic interpretation of the deity's body.
Themes
Maṇḍala Architecture (2-12)
Ritual Precision and Philology (33-44)
Deity Yoga and Visualization (109-126)
Tantric Ethics and Samaya (98-123)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Ubhayānibandha-nāma. In the language of Tibet: gNyis ka’i bshad sbyar zhes bya ba (The Commentary on Both). Homage to the glorious Cakrasaṃvara!
Having bowed to the glorious protector Cakrasaṃvara, I shall write down the pith instructions regarding the difficult points of the commentary of the master Koṅkana where they are not clear.
"Pervading the entire expanse of space" means that, having gathered all directions of space, the characteristics of the celestial mansion abide, perfectly endowed with Vajravārāhī and the others. "By the power of previous aspirations" means that immediately following the meditation on emptiness, one should meditate on the vajra fence with the mantra: OṂ VAJRA-PRĀKĀRA HŪṂ VAṂ HŪṂ.
OṂ VAJRA-PAÑJARA HŪṂ YAṂ HŪṂ. OṂ VAJRA-VITĀNA HŪṂ KHAṂ HŪṂ. OṂ SARVA-SARA-JVALA TRAṂ SAṂ TRAṂ. OṂ VAJRA-JVĀLĀNALARKA HŪṂ RAṂ HŪṂ. OṂ MEDINĪ VAJRĪBHAVA VAJRA-BANDHA HŪṂ HŪṂ HŪṂ. Having consecrated [the space] with these, the intention is that one should meditate in sequence on the vajra tent, the vajra fence, the canopy, the net of arrows, the fire fence, and the ground of vajra nature.
"Above that" means that upon Mount Meru, the king of mountains, one should meditate on the ten-spoked protection wheel with Vajrasattva as the principal deity, according to the ritual. Then, from the complete transformation of Vajrasattva, one should visualize the source of phenomena (dharmodaya) in the center of the wheel.
From that very [syllable], the syllable OṂ, there arises a wheel marked with OṂ. From the complete transformation of that, Vairocana appears. From the complete transformation of Vairocana itself, the celestial mansion with four doors and so forth is distinguished by its specific qualities. One should visualize [the deity] residing in the hub of a crossed vajra situated upon a lotus, and so forth—this is what should be explained. Regarding the phrase "the syllable HŪṂ in sequence": from the nāda comes the hand, from the drop (bindu) comes the crescent moon, from that comes the head, and from that comes the syllable HA. The meaning of the syllable HA is the syllable ĀŪ. "The wisdom of the ritual" means the wisdom of that ritual, which is the clear realization (abhisamaya). "Perfectly abiding in the mind, speech, and body" means abiding in the three wheels. Alternatively, "because of being of one taste" refers to the period from the beginning of meditation until the ultimate realization is reached. Regarding "the four offerings" and so forth, this is the locative case used in the sense of the instrumental; the "self-formed" one mentioned in the Hevajra Tantra is the Mahāmudrā. Whoever does not find a [consort] for that is the Samayamudrā. That which arises from meditation is the Dharmamudrā. Having found [a consort] through instruction and having prepared her oneself, she is the Karmamudrā. This is the first chapter.
The second chapter is taught as follows: In that regard, "water and so forth" refers to water for drinking; "cow dung with water" means cow dung together with water. Alternatively, it is Vairocana.
Regarding the phrase "the charnel ground" and so forth, here two types of colored powders are indicated. As it is stated in the Hevajra Tantra: "The white colored powder should be made from bone dust," and so on; these should be prepared according to one's inclination. Alternatively, two types of colored powders are used for the purpose of maintaining the samaya. This refers to the ritual for all the substances of the colored powder according to the worldly perspective. "Endowed with the characteristics of an ācārya" means possessing qualities such as stability and so forth. "Generated from individual appearance" means having attained the power [of realization]. The characteristics of the ācārya are shown by the phrase "endowed with excellent characteristics." "Endowed with the six mudrās" means possessing the mudrās beginning with the wheel together with the ashes. Regarding the phrase "oneself in that way" and so forth, in this context, all other [deities] should be meditated upon as the glorious Heruka himself, with the colors, marks, and so forth that have been taught; the meaning is that one should meditate on oneself in the form of the glorious Heruka. "The fences are to be placed in the directions," and so forth, is for the purpose of making [the mandala] invulnerable to Māras and other harmful forces. On the outside of everything, the fire-fence is formed by the mantra: oṃ vajra jvālānalarka hūṃ hūṃ hūṃ. By this mantra, oṃ vajra prākāra hūṃ vaṃ hūṃ, the vajra-fence—or what is called the "sound of hatred"—is to be expressed. Likewise, the lotus-fence and the wheel-fence are formed by oṃ padma prākāra hūṃ vaṃ hūṃ.
One should meditate on those [syllables] oṃ cakra prākāra hūṃ caṃ hūṃ, which are named the "fence of desire" and the "fence of delusion." The lines of these three fences should be laid out upon the maṇḍala. At the time of completing the celestial palace and so forth, it is endowed with a vajra fence. The intention is that the other three fences should be placed there, having arisen from the complete transformation of their respective mantras. "Abiding in the wheel of oneself" means abiding in the hub of the protection wheel; it means sitting in the center of the maṇḍala wheel.
Regarding the phrase "then" and so forth, "corpse-thread" means it should be made from the sinew of one who has been dead for a long time, twice the length of the maṇḍala. Thus it is said: "The thread twice as long as the maṇḍala," and so forth. It should be smeared with great blood. The word "also" indicates another [measure] characterized by eight cubits as perceived by the eye; for the sake of the patron's devotion, the actual maṇḍala should be examined according to their respective specific measurements. "Adorned with four archways" is an illustration; it is also distinguished by others, such as "beautified by eight pillars," and so forth, which should be understood. "A sacrificial feast should also be performed" means that, having been freed from obstacles, for the sake of completing the maṇḍala, a feast for the external saṅgha and a gaṇacakra should be performed out of compassion, without suppressing or being attached [to the objects]. This is what is intended.
Regarding the phrase "abiding in the three wheels" and so forth, this is because it serves as another illustration; the intended meaning is "the supreme bliss of the ḍākinīs." "Together with petals" means that which possesses petals is the lotus; this is the intended meaning. "Adorned with a garland of fifty" is an illustration, to be understood from the phrase "endowed with the six mudrās." The Blessed Lady is also specifically illustrated by the phrase "making the threatening gesture" and so forth, because she is also described as having "one face and three eyes" and so on. By the phrase "the ḍākinīs" and so forth, first, the ḍākinī resides on the eastern petal in front of the glorious Heruka; Lāmā is on the northern petal; Khaṇḍarohā is on the western petal; and Rūpiṇī is to be placed on the southern petal. In the four intermediate directions, skull-cups filled with the nature of nectar should be placed in their proper order. Following that: "The twenty-four ḍākinīs, such as Caṇḍākṣī and the rest, arise from the family of Vārāhī," which means they have perfectly emerged from the body of insight. The center of the wheel refers to the center of the three wheels, such as the mind wheel, where one should perform the worship. All the colored powders should be drawn there; in that regard, Caṇḍākṣī is in the east of the mind wheel, Caṇḍanayanā is in the north, Prabhāvatī is in the west, and Mahānāsā is in the south.
In the southeast is Vīramatī; in the southwest is Khaṇḍarohā; in the northwest is Laṅkeśvarī; and in the northeast is Drumacchāyā. Likewise, in the wheel of speech, in the east is Airāvatī; in the north is Bhīṣaṇī; in the west is Vāyuvegā; in the south is Surābhakṣī; in the southeast is Śyāmādevī; in the southwest is Subhadrā; in the northwest is Hayakarṇī; and in the northeast is Kākāsyā. Similarly, in the wheel of the body, in the east is Cakravegā; in the north is Khandarohā; in the west is Śauṇḍinī; in the south is Cakravarmiṇī; in the southeast is Suvīrā; in the southwest is Mahābalā; in the northwest is Cakravartinī; and in the northeast is Mahāvīryā—these should be drawn in their proper order. Regarding the directions and intermediate directions: at the gates of the east, north, west, and south are the four—Kākāsyā, Ulūkāsyā, Śvānāsyā, and Sūkarāsyā. In the southeast is Yamadāḍhī; in the southwest is Yamadūtī; in the northwest is Yamadaṃṣṭriṇī; and in the northeast is Yamamathinī—these are the four yoginīs of the intermediate directions.
Regarding the phrase "the heroes also," and so forth: just as there are twenty-four heroes, so too in this maṇḍala, twenty-four heroes and heroines in union should be drawn and arranged. If one asks how they are to be arranged, it is said: "Worship those who perfectly abide in the wheels." This means that in all the maṇḍalas of the three wheels, such as the mind wheel and the others, they should be drawn in the same manner as the yoginīs.
In that regard, for the mind wheel: in the east is Khaṇḍakapālin; in the north, Mahākaṅkāla; in the west, Koṅkapa; in the south, Vikaṭadaṃṣṭrin; in the southeast, Surāvairin; in the southwest, Amitābha; in the northwest, Vajraprabha; and in the northeast, Vajradeha.
Similarly, for the speech wheel: in the east is Aṅkurika; in the north, Vajrajaṭila; in the west, Mahāvīra; in the south, Vajrahūṃkāra; in the southeast, Subhadra; in the southwest, Vajrabhadra; in the northwest, Mahābhairava; and in the northeast, Virūpākṣa.
Similarly, for the body wheel: in the east is Mahābala; in the north, Ratnavajra; in the west, Hayagrīva; in the south, Ākāśagarbha; in the southeast, Śrī Heruka; in the southwest, Padmanarteśvara; and in the northwest, Vairocana.
In the northeast is the one called Vajrasattva; thus, the twenty-four heroes should be drawn. The body color, hand implements, faces, shapes, and so forth of all these heroes and heroines are to be understood clearly from the sādhana. Likewise, the deities of the maṇḍala are to be arranged. Then, regarding the passage beginning with "Then," it says "the heroes" and so forth. "Worship" means that one should view the worship as being non-dual, just as the hero’s wheel—entering inseparably together with the heroines and in union with the heroines—becomes so. As it is said: "Whoever constantly views this, that is held to be the worship of the Victorious Ones." "If the practitioner desires to accomplish," means that if an ācārya desires to fully complete the characteristics of the disciple’s empowerment in order to achieve the intended purpose, then for that ācārya who does not meditate on the deity and does not place the mind in meditative equipoise, there is the presence of Māra and so forth who cause harm; therefore, the intention is that for one who is free from obstacles, the desired goal will be accomplished. Regarding "the vases" and so forth, nine vases made of copper are indicated; "copper" refers to a specific quality of the vases. This is merely an illustration. If they are not found, vases made of clay and so forth are to be gathered. The number nine is an illustration, and thus thirty-nine vases are to be gathered.
Regarding the phrase "not found here from the feet of the master" and so forth, it becomes unclear. "Abandoning the black root and so forth" means that the "root" is the protruding shape, and "black" is the color black. By the word "and so forth," one abandons those defects such as deformity and deterioration. The meaning is that, by applying the accomplishment from the sādhana, one should construct here a maṇḍala of vases, just as the hand symbols are well-drawn, and possessing characteristics such as a long neck.
In that regard, on the central vase, one should draw the symbols of the vajra and vajra-mother upon the sun disk above the heart of Maheśvara and Gaurī, who reside in the center of a multicolored lotus. In the four vases of the ḍākinīs—Lāmā, Khaṇḍarohā, and Rūpiṇī—one should draw four curved knives upon four sun maṇḍalas at the hearts of corpses situated in the centers of multicolored lotuses. In the twenty-four vases of the twenty-four heroes, such as Caṇḍamahāroṣaṇa and the others who are in union, one should draw a curved knife and a vajra respectively upon sun disks at the hearts of corpses situated in the centers of multicolored lotuses. In the eight vases of the goddesses such as Kākāsyā who reside in the cardinal and intermediate directions, one should draw a curved knife respectively upon sun disks at the hearts of corpses atop multicolored water-born lotuses. In the all-activity vase and the victory vase as well, on each one, [one should draw] an elephant, a lion, a horse, and a mule.
Upon peacocks, at the centers of various lotuses, five preta should be drawn. In their hearts, upon four [discs] of moon and sun, one should draw the symbols of the five tathāgatas in their proper order: the wheel, the jewel, the lotus, the crossed-vajra, and the vajra. These are the symbols of Vairocana, Ratnasambhava, Amitābha, Amoghasiddhi, and Akṣobhya. This is the sequence.
Regarding "coral" and so forth, these are the names of the precious substances. "All food" refers to the five types of grain: barley, wheat, soba, sesame, and mung beans, which are to be poured into the skull-cup. "Well-filled" means the interior should be completely filled. The mention of "all food" is merely illustrative; the interior should also be filled with urine mixed with the five white medicines—represented by aparājitā, white utpala, hasadeva, kaṇṭakārī, and br̥hatī—the five nectars (amṛta), and the five lamps.
Regarding "thread" and so forth, the meaning is that seven pieces of coral, over which the hūṃ mantra has been recited seven times, should be strung on a white thread and placed around their necks. "The mouth should be adorned with petals" means that the petals should be joined together to form an ornament for the opening. "Eight" refers to the four vases of Lāmā and the others.
There are four vases for Kākāsyā and the others; these eight are to be placed one by one at the corners of the four gates, each upon a seat of kuśa grass. The ninth is the vase of the Blessed One, the principal deity, which is to be placed right upon the center of the hub; this is the meaning. By this, it is shown that the number of vases should be nine. When there are thirty-nine vases, then the deities should be arranged by following them to their respective locations. In that very maṇḍala, one should abide in the preparatory rite through the ritual of intense devotion according to the actual layout.
Regarding the ritual for this: the ācārya, possessing the deity yoga, invites the maṇḍala wheel abiding in the sky with light rays from the seed-syllable at his own heart, and offers the water for the mouth and the water for rinsing the face, and so forth. Following that, the wheel melts through great passion and becomes fluid. It enters its respective vases in due order. Upon the Victorious Vase (vijayakalaśa), which is beautified with a garland of flowers, a vajra is placed. It is consecrated one hundred and eight times with the mantra: OṂ VAJRAKUṆḌALI VAJRA HŪṂ PHAṬ. The vase of all activities (sarvakarmakalaśa) should also be consecrated one hundred and eight times with this same mantra. Just as it was applied to the principal vase, the deities of the principal maṇḍala are also consecrated with the mantra. Then, having properly worshipped with flowers, incense, and so forth, the torma is also offered.
One should ring the bell while preceded by the praise beginning with "Akṣobhyavajra" and so forth. Regarding the phrase "beautified with pearls," "rin chen" is a name for coral. "Mu ti" means pearl; the meaning is that [the maṇḍala] is together with these. If one asks, "Are only these four jewels scattered upon the maṇḍala?" it is said: "scattered" and so forth. "Rin chen gser" (precious gold) means appearing as gold, similar to gold itself; it is called "mu man." The intention is that all those beautified by it and anointed with the five nectars are likewise beautified and scattered with the five jewels. "Consecrated with mantra" means that the water of the all-activity vase is empowered as before. The phrase "space-ḍākinī" and so forth is a brief indication of the manner of making offerings in the center of the wheel. The intention is that this is its detailed explanation. Regarding the phrase "thus, arrange in sequence," one should understand that the actual sequence of arrangement is explicitly taught, and the oral instructions should also be understood from the sequence of the maṇḍala sādhana. Furthermore, the oral instruction is as follows: the Vajra Master, possessing the deity yoga, facing west, enters the center of the crown of the maṇḍala wheel invited by the light rays from the seed syllable in the heart of the wisdom-being (jñānasattva) at his own heart.
One should visualize [the deities] being emitted through the path of the trembling [central channel] into the lotus of one’s own consort and thereby melting. Then, from the nāda of space, which possesses that melting and one’s own form, the principal deity of the colored-powder maṇḍala and so forth are emitted in their proper sequence. One should then perform the consecration of the eyes and so forth, the offerings, the praises, and finally the tasting of the amṛta. This is the second chapter.
Regarding the passage beginning with "beat the drum" and so forth: "Then" and so forth refers here to the principal deity and the other assembled ācāryas. The characteristics of the vajra and bell as they are renowned in the external world are as follows: at the time of sound, the bell is that which resounds with the sound of a bell; likewise, the ḍamaru, the paṭaha, the clamor, the flute, the lute, the drum, the clay drum, laughter, the graceful, song, dance, flowers, incense, fragrance, pure food, the mirror, taste, touch, and the dharmadhātu—one should worship the maṇḍala with these twenty characteristics. Thus, regarding the sounding of the bell and so forth as taught in the root text, the phrase "adorned with flowers and incense" means together with flowers, incense, and the rest. The "practitioner" is the disciple; the meaning is that the maṇḍala should be worshipped by those holding the bell, the paṭaha, and so forth. Likewise, having perfectly worshipped the maṇḍala of all activities according to the ritual, the ācārya—
"Those who seek the accomplishments of mantra should be introduced into this maṇḍala." Having heard these and other words, the disciples should mentally enter their own bodies in the form of Heruka. Visualizing that all the Tathāgatas melt and confer empowerment into the lotus of Vajravārāhī, they should physically sit near the eastern gate of the maṇḍala and be made to recite, "O Great Joy, you are my teacher," and so forth, to offer the prayer for entry into the maṇḍala.
Then, the ācārya, taking one disciple as the principal, should recite, "Come, child, to the Great Vehicle," and so forth, and have them take refuge in the Three Jewels. Having performed the protection with the mantra oṃ vajrakuṇḍali vajra hūṃ phaṭ, he should visualize at the disciples' hearts, throats, and crowns the syllables hūṃ, āḥ, and oṃ in the centers of a vajra, a lotus, and a wheel, respectively. Touching the heart and other places with a vajra, he himself recites oṃ āḥ hūṃ and offers flowers upon their heads and incense and so forth before them.
Furthermore, having recited the mantra taught elsewhere seven times, he should give to each disciple a twelve-finger-width piece of wood that is unsplit and undamaged by insects, its tip wrapped with a garland of flowers. Then, facing east, they should chew it and spit it out, looking upward, onto a surface the size of an ox-hide that has been smeared with cow dung.
Then, through those [rituals] such as the "turning toward" (abhimukha), they should realize the supreme and other accomplishments. With the mantra oṃ hrīḥ viśuddhadharmāḥ sarvapāpaṃ niśśaṃśodhaya sarvavikalpān apanaya hūṃ, the ācamana (sipping water) and three handfuls of scented water are given. This is the ritual of the tooth-stick.
Seated before that which has been consecrated, the kuśa grass mats are recited over seven times with the mantra oṃ vajrakuṇḍali and so forth, and these are placed in their hands for the sake of the mantra. On the right hand, this very mantra is recited seven times, tripled, and a protection cord with three knots is tied. Having caused them to listen to the Dharma through verses such as "Omniscience in the world," the protection wheel is again performed with this mantra.
The disciples should then make a request to the ācārya with the words "The empowerment of non-retrogression" and so forth. Having been requested, the Guru, understanding all the families, should say: "I, who am called [name], shall uphold the bodhicitta. Desiring this secret wheel, I shall enter the samaya vows." Then, the Guru should say: "If the Great Being desires himself, he should fully embrace the pure family of the Great Secret." The disciple should then say, "I shall do so." Then, from the words "In the Buddha, Dharma, and Saṅgha," and so forth...
"Up to the words, 'A gross downfall will occur,' the master should speak. The disciple should also say: 'O Master, listen to me here; I shall act in this very way. Just as the Lord has commanded,' and so forth. Likewise, the master should cause the vows to be taken, spread kusha grass, and have [the disciple] lie down, saying, 'Tell me at dawn whatever you see in your dreams,' and then enter the maṇḍala house. The mantra oṃ vajrakuṇḍali vajra hūṃ phaṭ should also be recited for the purpose of protection. Then, the torma offering is given.
In the morning, having gone outside, the disciple is summoned and asked about auspicious and inauspicious dreams. Having granted permission for a place consistent with the dream, one should make extensive offerings to the drawn maṇḍala. Preceded by the yoga of one's own deity, one enters oneself by means of the ritual for the disciple's entry, and having mentally received the garland empowerment and so forth, for the sake of admitting the disciples, one should make the supplication beginning with: 'All phenomena are like reflections.'
While making that very supplication, outside the curtain, for the sake of conferring the empowerment upon the disciple who has offered the fee, one should visualize [the disciple] in the form of Vairocana. Holding a flower garland with the mantra āḥ khaṃ vīra hūṃ, one should sprinkle them with water from the all-action vase and bind the blindfold. This is what is taught in the root text, beginning with the word 'covered'; 'dear son' refers to the disciple."
Regarding the phrase "one should cause to enter" and so forth, the intended meaning is as follows: having covered the eyes of the disciple, the ācārya should ask the questions in order to lead them into the maṇḍala: "Son, what is your joy?" To this, the disciple should reply: "It is great bliss, O fortunate one." Then, the guru should place a vajra at the disciple's heart and generate the mind of awakening (bodhicitta) with the mantra: "Oṃ sarvayogacittam utpādayāmi." Then, reciting "Today you will be blessed by all the tathāgatas," and so forth, he should cause them to enter within the curtain with "Hūṃ jaḥ hūṃ" and place them at the eastern gate of the maṇḍala. Reciting "Today you have also entered the family of all the tathāgatas," and so forth, he should place the vajra on the disciple's crown and say: "If you speak of this to anyone, this samaya-vajra will shatter your head." Following that, he should place the vajra together with a flower at the heart and administer the oath with: "Oṃ, today Vajrasattva truly enters your heart; if you speak of this method, he will instantly tear it apart and depart." Then, having blessed the form of nectar contained in a lotus vessel with the three syllables and recited "Oṃ vajrāmṛtodbhava" seven times, he should say: "This is your hell-water; if you violate the samaya, it will burn you; if you guard the samaya, it will bring accomplishment."
"Drink the water of vajra nectar!" Thus one should say and have them drink it. Then, one should say: "From this day forward, I am your Vajrapāṇi," and so forth. The disciple should likewise say: "By the blessings of all the Tathāgatas, I pray that Vajrasattva descend upon me."
Then, having blessed the disciple's five limbs with the seed syllables of the five Tathāgatas, the ācārya should fumigate the disciple while reciting the mantra of Vajravārāhī, using a blended incense made of equal parts of great ghee, great guggulu, and liquor, combined with guggulu. By this, the descent will occur. If it descends upon the body, trembling, shaking, and so forth will arise. If it descends upon the speech, one will utter verses never before spoken. If it descends upon the mind, one will come to know the past, the future, and the present.
With the mantra "Oṃ tiṣṭha samaya parimalite hūṃ hūṃ hūṃ ho ho ho svāhā," one should place the vajra on the head and request the departure. Then, having stabilized it with "Oṃ tiṣṭha vajra," one should ask: "What do you see before your eyes?" If they say they see white, yellow, red, or black, one should indicate that they are fortunate enough to achieve the accomplishments of pacifying, enriching, magnetizing, or wrathful activities. Then, one should perform the blessing of truth with the verses beginning "The perfect maṇḍala..." and so forth.
The disciple should also perform three circumambulations counter-clockwise and, facing south, cast the previously held flower garland into the maṇḍala while reciting: pratīccha vajra hoḥ. Regarding the phrase "with cupped hands, the flower," this refers to the flower garland held in the hands while reciting the mantra āḥ khaṃ vīra hūṃ. Then, the meaning of the verses beginning with "circumambulation" and so forth is easy to understand as they are presented together. As for the question "upon what should it be cast?" and so on, it refers to the place where the flower thrown there falls upon the glorious Cakrasaṃvara, the heroes, and the heroines. Following that, the ācārya should teach the practitioner the sequence of that very [result]. It is said: "The name of that family shall change," and so forth. "The ācārya shall bestow the name" means that at the time of the name empowerment, the name should be bestowed in accordance with the family. Then, "the places of the glorious Heruka and so forth should be shown to him" means that here, following the sequence of casting the flower, the ācārya correctly indicates the inferior, supreme, and other accomplishments for the disciple. Having taken the flower garland thrown there and bound it upon the disciple's head, he says: "O you of great power, hold this firmly!" Then, visualizing the syllable oṃ on both eyes, he says: "Oṃ, Vajrasattva, today he strives to open your eyes; by opening them, you shall see all."
"Vajra eyes are unsurpassed," it is said; thus, having removed the blindfold, the maṇḍala should be shown. As for the statement, "Suchness does not exist; suchness should be taught after the conferral of the secret empowerment," this is the meaning: in a secluded place screened by a curtain or the like, the disciple should offer to the guru a wisdom consort (prajñā) who is pleasing to his own mind, adorned with beauty and youth, a vessel for the samaya and vows, connected to the five families, and possessing flowers, for the purpose of the secret empowerment. She is connected to himself.
Having had him prostrate to the guru who has abandoned [ordinary] selfhood, he should kneel with palms joined and make this supplication with these two verses:
"O Protector of the unprotected, refuge of the refugeless,
Glorious Cakrasaṃvara, great compassion for women,
Grant your grace as a protector to the protectorless.
Just as you, Great Being, [have acted],
O Lord, please do the same for me.
Destroy the entire mire of saṃsāra;
Protect me here, who am sinking!"
Then the guru should begin the secret empowerment as taught in the scriptures. Regarding the phrase, "One should stabilize oneself in the yoga of glorious Heruka," this refers to meditating through the stages of visualization or instantaneously visualizing oneself as glorious Cakrasaṃvara. The phrase "that too" refers to handing [the consort] over to the disciple. Regarding the phrase, "donning the great armor," the donning of armor means that the two armors should be applied to the respective locations.
Likewise, having performed the blessing of the body, speech, and mind, and having also properly demonstrated the activity of the assembly of the five families, [the text continues].
Second, regarding the phrase "once again": on the first day, the disciple is prepared through the preliminary rites (adhivāsana). On the second day, one bestows the empowerments starting from the garland and water, as drawn from other tantras, up to the master empowerment (ācāryābhiṣeka). Regarding the phrase "having properly performed the blessings and so forth": this refers to the blessing of the vajra and lotus according to the sequence taught in the Hevajra Tantra. Likewise, the syllable dyā is applied to the tip of the nose; the syllable vyā is correctly joined to the center of the sign. One should perform the blessing together with the assembly of mantras at the locations of the navel, heart, and forehead. The yoginī’s navel, heart, and tongue should be blessed by the two heroes. This is the non-duality of the yoginī and the hero; through the method taught in the Yoginīsaṃcaryā, the vajra, lotus, and so forth are completely transformed, and then the kissing should be performed.
Regarding the phrase "the secret empowerment should be commenced": in order to bestow the secret empowerment, one should commence the ritual action together with the partner. The Blessed One taught and summarized the very meaning of this. Regarding the phrase "then" and so forth: "offering" means having properly worshipped with flowers, incense, and so forth, one should engage in this ritual action together.
For the purpose of conferring the secret empowerment, one should recite the syllable HŪṂ and engage in the joys, kissing, embracing, and so forth, as taught in the treatises on desire. The term "blood" here is a metaphor for the self-arisen flower; in this context, it should be understood that camphor is also to be consumed. Furthermore, the "teaching" refers to the bestowing of the empowerment of the vajra and lotus. Regarding "recite three times," this refers to reciting the three syllables OṂ ĀḤ HŪṂ or HA HO HRĪḤ. "Drop" refers to the bestowing of the empowerment of the vajra and lotus upon those who have been grasped from the crown of the head and so forth. Simultaneously, without fear, one should firmly press with the thumb and ring finger the two secrets, from the vajra and lotus. One should then confer the empowerment while saying: "Just as the Buddhas of the past, the Sons, Vajradhara, and the rest, conferred empowerment, so too, my son, do I confer empowerment with the cāru of bodhicitta." The disciple also says "Aho sukha," and the master, in the nature of Amitābha, gives the two to the disciple, which is the meaning of "the two secrets should be tasted." Then, following that, regarding the samaya of the secret empowerment: one should visualize two OṂ syllables on the eyes of the consort and the wisdom consort, whose eyes are bound with a blindfold. Then, reciting "OṂ, Vajrasattva, today he strives to open your eyes," and so forth, one should remove the blindfold.
The meaning is that the maṇḍala, the suchness of the maṇḍala, and so forth are to be taught. Regarding the phrase "the place for conferring the secret empowerment," it refers to the place for conferring the secret empowerment which is the nature of the deity; the intention is that the head, forehead, and so forth of the disciple are to be shown. Regarding the phrase "empowerment" and so forth, having received the secret empowerment, for the sake of the empowerment of insight-wisdom, one should entrust to them an external limb that possesses all the required characteristics.
In this regard, the sequence is as follows: having prostrated with the five limbs to the ācārya and bowed, the disciple should place the right knee on the ground, join the palms in a hollowed gesture, and sit before him. Having first made the request with the two verses previously taught, the ācārya should place the hand of the wisdom consort into the disciple's hand. Having made all the hosts of heroes and heroines into heroes and visualized them as the vajra body, he should say:
"This goddess of Mahāmudrā
Bestows infinite bliss.
Having given her, always
Make her an unsurpassed offering."
Immediately following that, the goddess who has granted permission says these words:
"O son of the heroes, unsurpassed one,
Are you joyful in the teaching and the ritual?
Will you consume the bodhicitta
And respectfully worship all the consorts
Who arise from the five families?
Feces, urine, semen, and excrement,
As well as the other samaya goddesses—
O son, tell me, what do you desire?"
The disciple should also say:
"O goddess, how could I not be joyful?"
If one is unable to constantly maintain the samayas and so forth, why not worship the lotus of the consort? Then that goddess, the Satisfier, having loosened her hair and stripped off her garments, displayed her lotus and said: "O, the vessel of the lotus, the permission! O, this lotus of mine is adorned with all delights. Whoever acts according to the ritual, I shall remain before them. Perform within the lotus the pleasing of the Buddhas and so forth. The King of Great Bliss himself also dwells eternally right here." Following this sequence, she should be entrusted as before. "Entrust her to non-conceptuality" means that the mind is free from doubt regarding non-conceptuality; the meaning is that the mind is free from hesitation. Then, regarding the purpose of the words "the disciple also" and so forth: immediately after being entrusted, the disciple, for the sake of receiving the wisdom-knowledge empowerment, prostrates to the maṇḍala and the guru, circumambulates the maṇḍala three times counter-clockwise, and then, in order to begin that very practice, engages in the commencement again, saying, "One should prostrate to the guru," and so forth. This teaches the very meaning already explained. First, through the sequence of prostrating to the guru, the nature of the order of meditating on the maṇḍala-cakra and so forth is established. Just as the guru bestowed the secret empowerment, one should likewise begin with the ritual and its sequence; having realized that everything is accomplished, one should make offerings to the guru.
"In the presence of the guru" is the meaning of the phrase. Regarding "that very thing to be accomplished," it means that at one and the same time, the wisdom consort and the disciple experience coemergent bliss. One should generate oneself in the form of glorious Cakrasaṃvara and [the consort] in the form of Vajravārāhī, and don the great armor and so forth. Having blessed the vajra and lotus through the transformation of the seed syllables as taught, and having understood the guru’s oral instruction on entering from the left side, one should move [the vajra] with the fingers. Reciting "Oṃ sarvatathāgatānurāgaṇavajrasvabhāvātmako ’ham," one places the vajra in the lotus and performs the acts of joy explained in the treatises in the presence of the guru. Having received the secret empowerment, the wisdom consort is also taken according to the proper procedure. The disciple, by means of a sign, [indicates]: "I experience the wisdom-gnosis." The guru, having understood through the disciple’s sign that bliss has been experienced, recites: "The empowerment is the great vajra, to which all the three realms prostrate," and so forth; this is the oral instruction. Then, "having received" and so forth means that the disciple who has thus received the empowerments in their entirety, having performed the duties and with a mind of authentic birth, should offer a gift to the guru. "In that way, by the ritual" and so forth means by the ritual of the gift taught immediately following that. "Certainty" means without doubt.
Then, following the attainment of empowerment, the practitioner—meaning the practitioner—offers the fee. The benefits of this are taught: "Then, to that," and so forth. This refers to the twenty-four ḍākinīs together with their consorts. The Yoginī is the Bhagavatī who is perfectly endowed with Vajravārāhī. The eight mātṛs, such as Kākāsyā and the others, and the four ḍākinīs and so forth—these are said to be satisfied. Regarding the phrase "the ḍākinīs" and so on: "ḍākinīs" refers to the ḍākinīs. It is the same for the others.
If one asks why these are to be pleased by the practitioner, it is said: "These," and so forth. "ḍākinīs" means the ḍākinīs are the ḍākas. If the practitioner wanders, one might ask, "Do the ḍākinīs and so forth also wander?" It is said: "All," and so forth. This means that when they have received empowerment in due order and the fee has been offered, they follow after and wander in order to hear whatever the glorious Cakrasaṃvara yogin says. Furthermore, its excellence is taught: "This yoga will be accomplished," and so forth. "Yoga" refers to the pacifying activities and so on; "its accomplishment" means its completion, which connects to the word "will be." "Not turning back in the three worlds" means that no one is able to turn them back from the three worlds. "Invisibility" means hiding oneself amidst a multitude.
Swift-footedness is the accomplishment of moving beneath the earth. "Above" means moving upward. "Sky-farer" refers to the well-known accomplishment of traveling through the sky. "Swift-footedness" likewise means that by anointing the feet with medicinal substances through ritual, one wanders to any desired location. "Alchemy" (rasāyana) refers to remaining in a state of well-being for a long time while utilizing it. Here, it is taught that everything is known by the mind and whatever is desired is accomplished; this is expressed by the words "by mere desire" and so forth, meaning that everything here depends upon the practitioner's wish. "Form" and so forth means that, according to the inclinations of those to be trained, one manifests in various forms such as the Lion of the Śākyas. "One will travel through the sky" means traveling above the sky by means of miraculous power; these are illustrative examples, and one should understand that it includes lying on the surface of water, sitting or standing [in mid-air], walking, and passing through walls without obstruction. "Especially with the ḍākinīs" means that one satisfies the yoginīs renowned in other tantras. "In an instant of recitation" refers to the practitioner who possesses the indicated and corresponding qualities, and who, in this very life, through the moment of the ultimate limit of clear meditation, is intended to accomplish the glorious Cakrasaṃvara. "The definitive meaning" and so forth refers to the yoginīs and the yogins.
"Suppressor" refers to sentient beings who deceive the guru, the Buddha, and so forth. "Upon a single glance" means that by means of the wrathful deity generated at one time, they will certainly be suppressed; and with the intention of extracting them from hell through compassion, the deceiver will be slain by the union and the mantra. Regarding "glance," it means that any man or woman who has generated even a slight root of virtue will see [the deity]. This is the meaning: by the mere sight of the yogi, through the wisdom of individual self-cognition that is beyond the scope of words, one will become a yogi in the manner of practicing the conduct free from conceptual elaboration, just like the venerable Saraha.
Having thus clarified the result of empowerment, in order to show that a yogi who has not received empowerment is devoid of the desired purpose, it is said: "Without seeing," and so forth. Just as it is improper to drink from or strike a mirage or the sky, which are unreal, likewise, it is improper to be a deity yogi or a mantra yogi without having seen the maṇḍala. From what [source]? It is said: "This yoga is the supreme manifestation," and so forth. The intention is this: because it is the supreme yoga of all yogis of the glorious Cakrasaṃvara. Therefore, it is applied as "the yogi who has obtained the empowerment of the various yogis." Furthermore, the benefits of obtaining [it] are stated:
Regarding the phrase "whosoever" and so forth: it refers to any mantrin who possesses the yoga of the glorious Cakrasaṃvara. "Whatever slight" refers to whatever joy is experienced by the three worlds; it means that one has no doubt and desires it. Having overwhelmed the lords of those sentient beings—including gods, humans, and asuras—and having utterly transcended their power and strength, one will proceed; the meaning is that one will sport together with them.
Regarding the phrase "here" and so forth: it is intended that the person who has received the empowerment in this maṇḍala of Cakrasaṃvara according to the proper sequence will accomplish the pacifying and other activities taught throughout other tantras. If one asks from what source this is known, it is stated: "The hidden [teachings]," and so forth. The meaning is that because one who has received empowerment here will also attain the Action, Conduct, Yoga, and Unexcelled Yoga tantras, as well as other tantras.
If one asks for what reason this is so, it is stated: "It is the supreme of all tantras." This is because within all other tantras, this one alone is non-dual. "Supreme" means the most excellent; it is a synonym for "Unexcelled Yoga." The intention is that it is for the sake of this very tantra. If one asks what that Unexcelled Yoga Tantra is, it is stated: "That very [reality]," and so forth. "Cakrasaṃvara" is the expression for that which is equal to space.
Regarding the term "this": because it is taught that the nature of the glorious Cakrasaṃvara has neither arisen in the past nor will it arise in the future, it is intended that this too is the Unsurpassed Yoga (Anuttarayoga). Now, in order to fully demonstrate the ritual for the drawn maṇḍala, it is said: "Taught," and so forth. "Taught" refers to the subsequent instructions on water, cow dung, and so on. "Not taught" refers to whatever has been explained in all the Yoginī Tantras and Yoga Tantras regarding the preparation of the maṇḍala site and so forth; the intention is that both of these are blessed by the presence of the glorious Heruka yogi himself. Thus, it is said: "Holding the yoga of the glorious Heruka," and so forth. This is the third chapter.
Regarding the phrase "abiding in the three wheels": this is taught by reversing the sequence of the arrangement of the three wheels in the drawn maṇḍala. Thinking, "May there be no entry without a master," the great diligence that culminates in the arrangement of the wheels is first mentioned, and then the eight yoginīs, from Cakravegā down to Kākāsyā, are taught in reverse order. Likewise, the eight [deities] of the Speech Maṇḍala, starting with Kākāsyā, are also [taught in reverse]. Similarly, the eight [deities] of the Mind Wheel, starting with Bhūcarī, are also [taught in reverse]. These were already established previously.
This means that these [deities] are to be arranged upon the maṇḍala previously drawn; such is the intended meaning. Likewise, the arrangement of the Blessed One together with the heroes, ḍākinīs, and so forth, as well as the Blessed Lady, is to be understood by implication. Regarding the phrase "in order to teach the oṃ and so forth," the intention is that this should be stated immediately after the line "In the mantra, one should utter one's own name," because it is taught in that sequence. It is taught as follows: the mantra becomes oṃ ḍākinīye hūṃ hūṃ phaṭ, and so forth. Regarding the phrase "when seen," and so forth, it means that by this, the yogi endowed with yoga will be recognized as the great self of the lords of the three wheels. Therefore, the words "accomplishment," and so forth, were spoken. "The qualities as previously explained" refers to the meaning of "the yoga becomes an accomplishment," and so forth, as explained in the third chapter on the pacifying activities and so forth. This is the fourth chapter.
The fifth chapter is taught for the purpose of extracting the root mantra, beginning with the words "Then," and so forth. "Then" means immediately after the explanation of the fourth chapter. "Source of phenomena" (dharmodaya) refers to all phenomena, such as the ten powers and the fearlessnesses. The arising of these is the source of phenomena, which is emptiness. Here, its mudrā is the source of phenomena. "Variegated" refers to the sixty-four-petaled lotus within the hollow interior of the source of phenomena.
Regarding the term "indestructible" at the navel: it refers to the syllable HŪṂ, which arises from the form of the nāda upon a moon maṇḍala at the center of the lotus. It is called "auspicious" because, being the nature of Vajrasattva, it brings about virtue. "All phenomena should be gathered into one" means that all phenomena, both outer and inner, are gathered by way of emptiness.
"Having written it, the mantrin should [perform] according to the ritual" refers to the yogi of Śrī Cakrasaṃvara, who possesses insight, is adorned with the six mudrās, has loose hair, and wears the directions as his garment. In a location such as a maṇḍala house, the mantrin should smear the ground with the five kinds of amṛta and make it captivating with flowers, incense, perfumes, and so forth. Having lit incense of "great meat" and lamps of "great ghee," and preceded by external song, dance, and music, he should offer the torma while sounding the ḍamaru and bell. The meaning is that one should draw [the maṇḍala] by adorning it with colored powders in the eight charnel grounds and so forth.
If one asks for what purpose it should be drawn here, it is said: "Here" and so forth. "Here" means it does not exist elsewhere. "Mantra words" means the root mantra and so forth. "Words" means the causes, which are the eight classes of vowels and consonants. "Transformation" means the movement [of the syllables]. That very point is stated:
Regarding the phrase "the āli and so forth," this means that the vowels and consonants should be written without inequality or omission. This refers to the sixteen vowels and the consonants from ka up to ha, which are to be written according to the ritual just explained. Regarding the phrase "the hundred syllables and so forth," the "seed of the dharma-mudrā" refers to the syllable that is the seed of the lotus. The phrase "the syllable and so forth" is intended to mean the seed syllable of the Blessed One’s dharma-mudrā-vajra. Regarding the phrase "the King of Knowledge and so forth," the passages beginning with "knowledge" and ending with "renowned" refer to the twenty-sixth [chapter], which should be explained immediately following that. Regarding the "root mantra," this refers to the syllable oṃ at the beginning and hūṃ hūṃ phaṭ at the end of each of the eight-line mantra sets. Likewise, for the mantras beginning with kara kara, one should place oṃ at the beginning and hūṃ hūṃ phaṭ at the end in their proper order, and apply them according to their respective names to the "Skull-Fragment" and so forth. One should understand this also for the twenty-four heroes. Thus, these teachings should be viewed as being "renowned" immediately after that. One should know the garland mantra exactly as it is recited. This is the fifth chapter. Furthermore, the phrase "and so forth" refers to the presentation of the heart and near-heart mantras.
In order to delude those who lack faith despite possessing insight, the extraction of the mantras of the armor of the six ultimate heroes should be performed. Therefore, it is said: "The class of ya, and so forth." The seed-syllable of the eighth is ha; this is stated as a single word. Twelve ultimate has should be written. "Excluding the neuter" means being free from ṛ, ṝ, ḷ, and ḹ. "The syllable oṃ and so forth" means that by the word "and so forth," one should understand namaḥ, svāhā, poṣaṭ, hūṃ hūṃ, and phaṭ. "Each one perfectly situated" means that beneath each syllable ha, the syllables oṃ, ke, aṃ, and so forth, should be placed; this is the intended meaning. Thus, the statement "the syllable aṃ before the syllable ha, and so forth," is merely an illustration here; the meaning is that before the other five, hi and so forth, the five beginning with namaḥ should also be arranged. Oṃ namaḥ svāhā poṣaṭ hūṃ hūṃ phaṭ. "Should be known as perfectly endowed with the syllables" means that the six syllables ha, hi, hu, he, ho, and haṃ should be joined according to the sequence in which the syllables oṃ and so forth were placed; this is the intended meaning. "By the practitioner," and so forth, means that after the six armor mantras have been extracted here, they should be arranged at the heart and other locations; this is the meaning. That very point is stated: "First, at the heart itself," and so forth. "In the heart of Vajrasattva" means that one should visualize Vajrasattva. In the same way, it should be understood for the others as well.
Thus, for the time being, the armor has been shown by way of the syllables. Furthermore, regarding the arrangement and drawing of the deities in relation to the meditator: at the heart, from the complete transformation of the syllable Ha and a vajra, there is Vajrasattva, white in color, with one face and four arms. His two right hands hold a vajra and a hand-drum (ḍamaru); his left hands hold a khaṭvāṅga, a skull-cup, and a curved knife (kartṛkā), as he embraces the red Vārāhī.
At the head, from the complete transformation of the syllable Hi and a wheel (cakra), there is yellow Vairocana, with one face and four arms. His right hand holds a wheel, and his other three hands hold the implements previously described, as he embraces the blue Yamī.
At the crown of the head, from the complete transformation of the syllable Hu and a lotus, there is red Padmanarteśvara, with one face and four arms. He embraces the white Mohanī by the neck; his four hands hold a lotus in the right, and the other implements are as before.
On the two shoulders, from the complete transformation of the syllable He and a vajra, there is blue Heruka, with one face. He embraces the yellow Kṣobhaṇī by the neck; his four hands hold the same implements as Vajrasattva.
In the two eyes, from the complete transformation of the syllable Ho and a jewel, there is Vajrasūrya, like refined gold, with one face. He embraces the yellow Trāsanī; his four hands hold a jewel in the right, and the other three implements are as before.
On the forehead, from the complete transformation of the syllable Haṃ and a crossed vajra (viśvavajra), there is Hayagrīva, with the color of a green vajra, and one face.
He embraces Caṇḍākṣī, who is smoke-colored. He has four arms; in his right hand is a crossed vajra, and the other three hands are as previously described. All these to be meditated upon are adorned with every ornament, stand upon their seats with the right leg extended, and are marked by a crown of matted locks. This is the sixth chapter.
The syllable Oṃ and so forth should be understood as being extracted by the two chapters of the eight-line mantra. The intention is that the syllable Oṃ is at the beginning, and the syllables Hūṃ Hūṃ Phaṭ are to be joined at the end. This is the seventh chapter.
In the sixth chapter, the extraction of the heart mantra is taught by the words "Furthermore" and so forth. Then, the eighth chapter, the extraction of the heart mantra, is taught by the words "One's own" and so forth. Here, "one's own self" is the second case used in the sense of the first; it is a contraction of the unelided form. The meaning is that the heart mantra is the nature of the innate body of the glorious Cakrasaṃvara, inseparable from the mantra, the mudrā, and the deity.
Regarding the phrase "The binding of the ḍākinī net," this king of mantras is established in three stages. Because the hosts of ḍākinīs, together with Vārāhī and the others, are bound and generated as a single unity according to the syllables, it is called "The Binding of the Ḍākinī Net." This is also the second case used in the sense of the first. Therefore, it is said:
Regarding the phrase "I, the identity of Śrī Heruka, abide in the three cakras," this refers to the generation of the maṇḍala of the third stage of the pith instructions. "The nature of all ḍākinīs" means that the mantras arising from the seed-syllables of Vajravārāhī and the other individual ḍākinīs, as well as the deities and mantras in general, are the nature of the all-pervading identity. The sequence of the pith instructions is as follows: in the proper order, the body of Śrī Cakrasaṃvara is completely transformed, and within that identity, a celestial palace is to be established instantaneously at the heart. In its center is an eight-spoked wheel. At its hub, one should meditate on a variegated lotus. Then, at its hub, from the complete transformation of the syllable HŪṂ situated in the midst of a moon and sun maṇḍala, there arises the eight-faced, sixteen-armed [deity]. From the complete transformation of the syllables HRĪḤ and HŪṂ residing there, Vajravārāhī arises, blue in color, adorned with a garland of skulls, and endowed with the six mudrās. Her crown is marked with a crossed vajra, and she is beautified by a crescent moon resting in her matted locks. With her right leg extended, she tramples Bhairava and Kālarātri. With her primary right and left hands, she holds a vajra and a bell, and embraces Vajravārāhī. The first face of the Blessed One, who has emerged from the heart of the glorious Cakrasaṃvara, is blue; the left is red; and the right is white.
Likewise, the other faces are yellow, green, smoke-colored, dark blue, and ash-gray, arranged in a counter-clockwise direction. With his two left and right hands, he holds the flayed skin of Brahmā, stretched out behind him. In his six right hands, he holds a trident, a battle-axe, a sword, a hand-drum, a curved knife, and a hook. Similarly, in his six left hands, one should meditate that he holds, in order: a skull-cup, a khaṭvāṅga, a severed head, a noose, a hammer, and a threatening gesture.
Likewise, the Blessed Lady should be meditated upon with loose hair and a red complexion. However, her principal face is red, the right is blue, and the left is white; her other five faces are identical to those of the Blessed One. The goddess holds a bow and an arrow, and she is completely devoid of the skin of Brahmā. In her other hands, she holds the weapons of the Blessed One. She wears a girdle adorned with bone fragments, is naked, and is adorned with a garland of skulls. With her two knees, she embraces the Blessed One, and she is adorned with the five mudrās.
In that way, for the time being, the Blessed Lady and the Blessed One are to be placed in the center of an eight-petaled multicolored lotus. On its eastern petal, from the syllable Oṃ, arises the ḍākinī named Praśastā, who is yellow, has three faces, a principal face that is slightly yellow, a right face that is blue, and a left face that is green. On the northern petal, from the syllable Va, arises the one with the face of a mare.
She is green with three faces: the central face is green, the left is red, and the right is white. On the western petal, from the syllable ja, arises the white ḍākinī known as Sindhu-rakṣitā, who has three faces; her central face is white, the right is blue, and the left is green. On the southern petal, from the syllable he, arises the red ḍākinī known as Ghoṣavatī, who has three faces; her central face is red, the right is blue, and the left is green. All of these have three eyes, are adorned with the five mudrās, are naked with loose hair, and stand upon corpses in the posture with the right leg extended. They have six arms: in the three right hands, they hold an arrow, a hook, and a hand-drum (ḍamaru); likewise, in the three left hands, they hold a bow, a noose, and a skull-cup together with a khaṭvāṅga. One should meditate on them as being as pure as lotuses, gazing with sidelong glances toward the right. The four vessels situated in the four intermediate directions are completely filled with bodhicitta and are the skull-cups atop the vases; this is the inner stage. Immediately following that, in the intermediate stage: in the east, from the syllable he, is He-lāsye-kā; in the north, from the syllable ru, is Kaṭakavatī; in the west, from the syllable ru, is Śaṅkhamālā; in the south, from the syllable kaṃ, is Kaṅkālī; in the southeast, from the syllable hūṃ, is Hūṃkāri; in the southwest, from the syllable phaṭ, is Phaṭkārī; in the northwest, from the syllable ḍā, is Ḍākinī; and in the northeast, from the syllable ki, is Hāsyaravā.
These eight are blue in color, with one face and four arms. In their left hands, they hold a khaṭvāṅga and a skull-cup; in their right hands, they hold a hand-drum and a curved knife. They have three eyes, their hair is loose, and they are visualized as standing with the right leg extended upon a corpse. This is the arrangement of the deities of the middle tier.
Then, on the outer tier: from the syllable nī in the northeast, there is Nīlāsamudbhavā, who is yellow. In the northwest, from the syllable ja, there is Jālinī, who is green. In the southwest, from the syllable la, there is Balāvalambinī, who is blue. In the southeast, from the syllable saṃ, there is Saṃvarī, who is red. All of these have one face and four arms. In their two left hands, they hold a vajra hook and a khaṭvāṅga together with a skull-cup. In their two right hands, they hold a hand-drum and a curved knife. They are naked, standing with the right leg extended upon a corpse-seat, wearing the five mudrās, adorned with a garland of skulls, and possessing three eyes. They should be visualized in this way.
Likewise, at the eastern gate, from the syllable ba, there is Balogramā, who is blue. She has three faces: the central face is blue, the left is red, and the right is white. She has six arms. In her three left hands, she holds a skull-cup, a khaṭvāṅga, and a severed head, while making the threatening gesture. Similarly, in her three right hands, she holds a hook, a curved knife, and a hand-drum.
At the southern gate, from the syllable raṃ, there is the white Ḍākinī Kṣemankarīcaṇḍikā. She has three faces: the principal face is white, the right is red, and the left is green. She has six arms. In her three left hands, she holds a skull-cup together with a khaṭvāṅga, and...
Together with the curved knife, she holds the threatening gesture and the head of Brahmā. In her three right hands, she holds a noose, a hook, and a hand-drum. At the western gate, from the syllable SVĀ, there is Jālinīprabhā, who is like oneself, red in color, with three faces. Her principal face is slightly red, and the left faces are blue and green respectively. In her six hands, she holds a chain and a curved knife in the three right hands. In the three left hands, she holds a skull-cup, a khaṭvāṅga, a head, and the threatening gesture. In the north, from the syllable HŪṂ, there is Mānavī, who is green, with three faces. Her principal face, the right, and the other face are green, yellow, and red in color respectively. She has six hands; in the three right hands, she holds a bell, a hand-drum, and a curved knife. Likewise, in the three left hands, she holds the threatening gesture, a head, a skull-cup, and a khaṭvāṅga. These eight should be visualized with loose hair, wearing the five mudrās, standing upon corpses in the posture with the right leg extended, adorned with garlands of skulls, and clad in the directions as their garments. All of them reside in three tiers, wear the crown of Akṣobhya, reside upon sun disks, and have sun-maṇḍalas as their backdrops. Regarding the phrase "the syllable VAṂ" and so forth, here the sixth case has the sense of the seventh; it is the meaning of "OṂ VAṂ" and so forth. "OṂ VAṂ" and so forth is as follows:
Regarding the passage beginning with "on all the limbs, in the form of weapons," it is taught that one should arrange the mantras of the nature of Vajravārāhī and the others—red, blue, white, yellow, green, and smoke-dark blue—in their respective positions. One should understand that the arrangement of the deities who complete those respective mantras is to be taught in accordance with the practitioner's inclination.
As for the instruction to "meditate with confidence on the Blessed Lady Vajravārāhī alone, or together with the Blessed One, the principal of one's own mandala": at her navel, one should meditate on her arising from the mantra OṂ VAṂ. She has red, blue, and green faces; in her left hands she holds a skull-cup, a khaṭvāṅga, and a noose; and in her right hands she holds a hook, the head of Brahmā, and a curved knife. She is seated upon the sun.
Likewise, in successive order, at the heart, the mouth, the head, the crown of the head, and all the limbs, one should meditate on Yamī, Mohanī, Kṣobhaṇī, Trāsanī, and Pātanī, arising from the syllables HAṂ YOṂ, HRĪṂ MOṂ, HREṂ HRIṂ, and HŪṂ HŪṂ PHAṬ PHAṬ. They are blue, white, yellow, green, smoke-colored, and smoke-dark blue respectively; each has one face, loose hair, three eyes, and four arms. In their left hands they hold a skull-cup and a khaṭvāṅga with a bell, and in their right hands they hold a hand-drum and a curved knife.
Except for Mohanī, the others are seated upon the sun and possess a sun maṇḍala as a backrest. Mohanī should be visualized as seated upon the moon and possessing a moon maṇḍala as a backrest. The "heart mantras of the six yoginīs" refers to the six mantras beginning with OṂ VAṂ; the intention is that these are the seed syllables of the actions resulting from the complete transformation of the six armor mantras of Vajravārāhī and the others. "Upon the earth" and so forth means the seven precious substances, such as the elephant and horse, which are well known in the world upon the earth. Here, the phrase "of the Blessed One and the Blessed Lady" and so forth indicates that the common garland mantra and others will be presented. In the ultimate sense, there are eight mantras. Regarding that, the eight-line mantra beginning with KARA KARA and so forth is the garland mantra of the Blessed One. As for the Blessed Lady, it is OṂ NAMO BHAGAVATI VAJRAVĀRĀHĪ VAṂ HŪṂ HŪṂ PHAṬ and so forth; this should also be consulted in the Explanatory Tantra. The mantra just mentioned, beginning with OṂ ŚRĪ VAJRA, is the heart mantra of the Blessed One. The heart mantra of the Blessed Lady is OṂ SARVA BUDDHA ḌĀKINĪ and so forth. The mantra beginning with OṂ HRĪḤ HA HA is taught in the tenth chapter and is the near-heart mantra of the Blessed One.
"Oṃ vajravairocanīye" and so forth is the near-heart mantra of the Blessed Lady. "Oṃ ha namaḥ hi" and so forth is the armor of the Blessed One. Immediately following the Blessed Lady, the armor of the mantra "Oṃ vaṃ" and so forth refers to the four mantras collectively as the "four jewels"—this is the intended meaning. Among these four jewels, this is the supreme garland mantra. Likewise, the Blessed Lady has the alternative name "Vajravārāhī, the Great Knowledge." The Blessed One should also be understood as the supreme name "Heruka, the King of Knowledge." Thus, they are called the "possessors of the four jewels." From where do these four jewels come? It is said: they are indicated by the specific signs explained in the tantra for the purpose of deluding sentient beings and so forth. The meaning is that by the indication of these signs, the four mantras known as the heart and near-heart are taught as the four jewels. In this context, whatever words of the term "jewel" are found in this mantra are the supreme garland mantra upon the earth. Likewise, one should apply the terms "the Blessed Lady" and "the Blessed One" as the supreme ones. This is the eighth chapter. Regarding the "root mantra," it is taught in other texts as the "family mantra." The meaning is that as long as the expression "root mantra" is used, it is intended to be the garland mantra itself.
Regarding the phrase "the three worlds" and so forth, it is easy to understand; this refers to the intended meaning of this mantra. "It performs all activities" is the brief thematic summary. The detailed explanation of this is "the world" and so forth. The very extensive explanation of this is from "all nāgas" and so forth, up to "it kills." Regarding the phrase "the birthplace of all gods" and so forth, it is also accomplished by mentioning the birthplace of all gods and so forth. The reason for restating "the birthplace of all gods" is the intention to make it extremely clear. As for the instruction to take the first [words] literally, the pith instruction for this is as follows: in an instant, visualize an eight-petaled lotus. In its center, meditate on the venerable Vajra-Garuḍa, black in color, baring his fangs and terrifying, with four faces and eight arms, in the form of a wrathful deity sixteen years of age. His first face is dark blue, the right is smoke-colored, the left is green, and the upper garuḍa face is red. Each face has three eyes, like the twelve suns or the rays of the moon. In his right hands, he brandishes vajras; in the others, he holds a noose and a threatening gesture. In the right and left [other] hands, he holds the skin of Indra in the manner of wearing it; likewise, he holds a skull-cup and a khaṭvāṅga in sequence. Likewise, he holds a hook and a hand-drum. He has a crown of matted locks.
One should meditate on [the deity] adorned with a crown beautified by a crossed vajra and a crescent moon, possessing a garland of heads marked by the six mudrās, wearing a tiger-skin loincloth, and pressing the lower lip with the upper teeth. With the right leg extended, he tramples the white-colored Lord of Waters (Varuṇa). On the petals in the east, north, west, and south, one should meditate on Ananta, Vāsuki, Takṣaka, and Padma, who are white, blue, red, and green respectively. Likewise, in the intermediate directions of Ishāna, Agni, Nairṛti, and Vāyu, one should meditate on Mahāpadma, Śaṅkhapāla, Karkoṭaka, and Anavatapta, who are yellow, smoke-colored, green, and slightly withered yellow. All these nāgas should be meditated upon with their red hoods raised, palms joined, and terrified as they await the Blessed One’s command. Then, having meditated on the syllables HŪṂ NĀṂ HŪṂ at the hearts of each of the nine, including the Lord of Waters, the mantrin facing east should recite the mantra one hundred thousand times before the painted image. This is accomplished through this mantra: possessing the meditation of the great wrathful deity of accomplishment, one who observes the holy life and subsists on a restricted diet should eat milk and white foods, bathe the nāgas with milk, and offer them milk-based food.
In each session, one should perform a milk homa in a forest of milky trees and recite the individual mantras of the lords of water and the nāgas ten thousand times each. Their mantras are as follows:
Oṃ aṃ ānandāya hūṃ nāṃ hūṃ varṣaya svāhā.
Oṃ vaṃ vāsukaye hūṃ nāṃ hūṃ varṣaya svāhā.
Oṃ taṃ takṣakāya hūṃ nāṃ hūṃ varṣaya svāhā.
Oṃ baṃ padmāya hūṃ nāṃ hūṃ varṣaya svāhā.
Oṃ saṃ śaṅkhapālāya hūṃ nāṃ hūṃ varṣaya svāhā.
Oṃ kaṃ karkoṭāya hūṃ nāṃ hūṃ varṣaya svāhā.
Oṃ aṃ anavataptāya hūṃ nāṃ hūṃ varṣaya svāhā.
Oṃ vaṃ varuṇāya hūṃ nāṃ hūṃ varṣaya svāhā.
Oṃ nāgādhipataye nāgān varṣaya hūṃ nāṃ hūṃ varṣaya svāhā.
Within seven days, all the nāgas will cause rain to fall. Regarding the phrase "it averts": when there is excessive rain, one should fumigate the nāga painting with incense made of guggulu, bdellium, and garlic. By inserting the word "varṣaya" into the mantra and reciting the garland mantra, the excessive rain will be averted. Alternatively, one should seize the clouds in the sky with an emanation of Vajrapāṇi, empower them seven times with the garland mantra, and by fumigating them, the rain will be averted. Regarding the phrase "it dries up the ocean": by reciting the garland mantra one hundred thousand times while in a state of wrath, one will dissolve into the ocean and dry it up; of this there is no doubt.
Regarding the phrase "the river" and so forth, this refers to the recitation of the garland mantra seven times; by striking with the khaṭvāṅga, the flow of the river will be reversed. "Turning back Indra" means that one should, in a state of wrath, raise the threatening gesture and recite the garland mantra one hundred thousand times. "Causing the earth to quake" means that after reciting it one hundred thousand times, one should perform a dance with the vajra in one's feet. "Climbing a tree" and so forth refers to the power and strength of the accomplishment of the mantra recited one hundred thousand times. Just as climbing a tree, one likewise [reverses] the sacred sites, proximate sites, and so forth, and having returned, they will assemble. "All" and so forth means that by these [means], the power and strength of other mantras will be seized. "All accomplishments" and so forth means that likewise, the accomplishments of other practitioners, such as pacification and so on, will be seized. "Blood" and so forth means that blood is summoned as a cause to ensure that those who harm the Teaching do not act again. "Releasing it again" means that it is established just as it was summoned. "Hundreds of thousands of forms" and so forth is easy to understand, as it is explained in the Pañjikā (Commentary). "By such a ritual" and so forth indicates that through the power of the mantra, all activities are rendered effective. Thus, the meaning is that a practitioner who is perfectly endowed with the ritual of recitation by means of the garland mantra in the sequence just taught will accomplish everything. To demonstrate that very point, it is said:
The terms beginning with "mindfulness" (smṛti) are easy to understand. The phrase beginning with "of whom" indicates that by reciting the garland mantra (mālā-mantra) once upon the support of the name of the one to be accomplished, that very person will die at that very moment. To show that this is superior to other tantras, it is said: "In this," and so forth. "In this" refers to the garland mantra. "The Blessed One" (bhagavān) refers to the nature of Cakrasaṃvara, because the mantra and the deity are inseparable. Therefore, that [title] is not applied here. The phrase "without vows" and so forth implies "by desire." Accordingly, it is said: "By this," and so forth. "By this" means by the recitation of the garland mantra according to the ritual of realization. The phrase beginning with "whichever" indicates that once the practitioner has understood and practiced the garland mantra, the food, drink, and so forth just mentioned will grant other accomplishments (siddhi) to the practitioner. One should understand the meaning of the six mantras and mudrās at the beginning. This is the ninth chapter.
To demonstrate the three bodies (trikāya), it is said: "Then," and so forth. Those things which have been explained are stated. The phrase beginning with "Heruka" means "inseparable from the glorious Cakrasaṃvara."
Regarding the phrase "the dharma" and so forth, the meaning is that according to the sequence explained in the sādhana, when one meditates on the dharmakāya, one should also meditate on the saṃbhogakāya and the nirmāṇakāya. This very point is clarified in the Pañjikā (Commentary on Difficult Points) through the following sequence.
Regarding the phrase "one" and so forth, if one asks, "What is the meaning of 'one should meditate on the three bodies'?" it is said: "By means of wisdom," and so forth. To clarify this very point, it is said: "The glorious Heruka," and so forth. The intention is that the practitioner will achieve the realization of the very form of the glorious Heruka himself.
Regarding the phrase "seizing the speech," it refers to those who harm the teaching; since they will fall into the lower realms, one should turn them back through a mental continuum bound by compassion. To this end, by merely reversing the mantra from the mantra of affliction taught in the eighth chapter, one destroys the speech and so forth of those who desire [harm]. This reversal is an illustration; one should understand that it likewise effects the individual summoning [of the deity]. This is the tenth chapter.
Regarding the phrase "its very nose," it refers to the thorough discernment of the olfactory consciousness by means of its fragrant scent. By this illustrative expression, one should also understand the thorough discernment of the visual consciousness and the others. This is taught in the forty-ninth chapter.
This is because it is taught in this chapter that it is the object of the eye-consciousness and so forth, characterized by not blinking and so on. This is the eleventh chapter.
Regarding "the water of the deceased hero": the "deceased hero" refers to one who has died while possessing superior qualities and practicing the meditation of the glorious Cakrasaṃvara. "Human blood" refers to as much as is available. "Having ground it and inserted añjana inside" means that añjana is a specific type of mineral. "Inserting" means the sense of having made a pill with that. Regarding "the three metals" and so forth: gold, silver, and copper are, in order, three māṣakas and seven and a half, four and seven and a half, and three and three māṣakas and five ratis. According to the source text: "The pill should be firmly bound," the intention is that the pill should be wrapped in three sheets of metal in sequence according to the fixed measurements. Furthermore, "having performed the consecration" means that the pill wrapped in the aforementioned three metals should be consecrated in the colored powder maṇḍala, preceded by the consecration and so forth. "When the constellation Puṣya has fallen" means during the constellation Puṣya. By the word "or," the Blessed One intended that this should be done under all auspicious constellations. "The glorious Heruka" is intended to mean the self endowed with the yoga of the glorious Cakrasaṃvara.
"One who possesses the application of Vajra-Rudra" refers to the yogi of the glorious Cakrasaṃvara. "The five places" refers to the head, the throat, the heart, the navel, and the secret place. "One hundred thousand recitations for each syllable" refers to the upahr̥daya (near-essence) mantra; this is the intended meaning. "In accordance with the ritual" means the sequence taught in the thirty-fifth chapter, which is to be explained. "Whichever sentient being one recollects" means that one should look at and visualize the form of whichever living being one wishes to transform.
"The skull mudrā" refers to the following oral instruction: at the time of midday, a mantrin endowed with the deity yoga should form the skull-shaped mudrā with the left hand, and with the right hand, form the vajra-shaped mudrā joined at the heart. With the hair of the crown loosened and the left leg extended, one should perform the recitation. These are the twelve chapters.
Now, wishing to perform activities also by means of the armor mantras, the thirteenth chapter is taught, beginning with "Then," and so forth. "Armor" refers to the two armor mantras without distinction. "One becomes invisible" means that the practitioner will not be seen by thieves and the like; likewise, it also protects others. "Made of cloth," and so forth, refers to the remaining sequence taught in other tantras.
Regarding how all these actions are to be performed and so forth, it is then said: "Whichever and whichever," and so on, means that those actions previously explained enter the domain of the sense faculties; the meaning is that they should be intensely desired as they enter the domain of the mental faculty. "That and that" is the remainder, meaning "all of this should be done in each of those [instances]." "By means of the application of supreme meditative equipoise" means that the nature of the mind is one of profound meditative equipoise. "Having become the nature of all Buddhas" means that, ultimately, because one desires to attain the nature of all Buddhas, the glorious Cakrasaṃvara, one should perform all actions preceded by deity yoga; this is the intended meaning. This is the thirteenth chapter.
Then, regarding the "sādhana" and so forth: it is called a sādhana because it brings about accomplishment. If one asks, "What is its sādhana?" it is said: "The donkey," and so forth. If one asks, "For what purpose should this yoga be performed?" it is said: "In order to reverse [the mind] by the force of the mind." By the force of the yoga in the form of a donkey, one is reversed; the meaning is that having reversed [the mind] from saṃsāra, it is for the sake of that name of a Buddha. If one asks, "Is the Blessed One alone to be made in the form of a donkey, or should others also be made?" it is said: "Yoga," and so forth. "Yoginī" refers to Vajravārāhī. "Likewise" means that just as [the Buddha] has the face of a donkey, so too do the five yoginīs, such as Vajravārāhī and the others.
Why are these [deities] to be visualized with such faces? It is because, as the text says "yoginī" and so forth, they assume other forms by the power of their will; this is the intended meaning. Regarding the specific distinctions of the individual ḍākinīs, the text says "donkey" and so forth. The intention is as follows: the Blessed One and all five yoginīs abide with hands, colors, and shapes as previously described, but their faces alone are otherwise. The distinction is that the ḍākinīs have completely discarded the curved knives and are marked with the sign of the trident. Furthermore, the faces of these other deities should be understood from the oral instructions. In this regard, the oral instruction is as follows: in the mind wheel, there is the face of a garuḍa; those residing in the speech wheel have the faces of peacocks; those residing in the body wheel have the faces of lions. The four [goddesses] beginning with Kākāsyā have, in order, the faces of a dog, a pig, an owl, and a crow. The four goddesses of the intermediate directions, beginning with Yamadāḍhī, have the faces of buffaloes. Now, to show another intention, the text says "accomplished" and so forth. Here, the word "here" is to be connected with the others. Having taught the accomplishment of the yoga of the donkey form here, one will see those whose lives are exhausted and those whose lives are long; one will know, "This one has a short life; this one has a long life." Regarding "likewise" and so forth, just as with the donkey, one will also know the elephant. If one asks how they are known, it is said:
Regarding the phrase "manifestly" and so forth: one will recognize the donkey and the elephant as having become manifest. One should also understand the donkey as being indicated by the form of the elephant. What is the use of many [details]? In brief, it is taught in order to show the knowledge of all families themselves. Regarding the phrase "at whatever time" and so forth: "here" refers to what occurred previously. "Yogin" refers to the practitioner. The oral instructions have also been made clear by the author of the commentary. If one asks, "What is the use of this thorough knowledge of the previous form?" it is said: "having become" and so forth. "The seventh birth" is a locative case used in the sense of the first. To show another purpose, it is said: "this" and so forth. "The supreme mantra of yoga" refers to the root mantra of the donkey yoga and so forth, which is the most excellent and sublime mantra compared to others. "Sublime" means possessing great power and strength. If one asks, "From what [does it come]?" it is said: "the ḍākinīs and so forth." "Ḍākinī" refers to Vajrayoginī. The meaning is: for whichever practitioner of yoga there is union and gathering together with them in the sacred sites, near-sites, and so forth. To clarify that very teaching, it is said: "the yoginī" and so forth. "Will be accomplished" means that the yoginīs will be pleased. If one asks, "Are these two extremely worthy of being kept secret?" it is said: "secret" and so forth.
The yoga of the donkey and this mantra are the two supreme [teachings]. They are hidden, being called "guhyaka" (secret ones). Why is that? It is said: "Tantra" and so forth is the name of the Cakrasaṃvara, the king of tantras of the donkey yoga. "Heart mantra" means the quintessence; the intention is that this king of mantras, such as the root mantra and others, is the "heart" compared to other mantras. "Spoken" refers to the four precious grounds and so forth. Regarding the explanation of the benefits, it says "whosoever" and so forth; "knowing that very reality" refers to the king of mantras of yoga. The conclusion is stated: "these" and so forth; "that" refers to you, Vajrapāṇi. "These" refers to these two. They are taught as being accompanied by the universal application. "It is the ḍākinījālasaṃvara" means it is not other than the body of the glorious Cakrasaṃvara. This is the fourteenth chapter.
Regarding "all the saṃvaras," they should be understood as the Ḍākinī, Abhidhāna, Samācāra, and the Saṃpuṭa commentaries. "Whosoever" refers to the signs of the yoginīs; the intention is that the remainder of the sentence is "that tantra shall be taught here." "Ḍā" refers to the yoginī. "Recollection" indicates Vajravārāhī. "The sign of the hero and sister" is the meaning of the sign of the yoginī. This is the fifteenth chapter.
Then, "and so forth" teaches the samaya substances of the practitioner. "Food" refers to solid food and side dishes.
That which is not to be eaten is not to be consumed according to worldly conventions, such as gokuda-hana and so forth. "The practitioner" refers to the practitioner. If one asks what is to be found here, it is "the supreme" and so on; "supreme" means that which arises as the most excellent. "Samaya" refers to the seven yoginīs. That which is the philosophical tenet (siddhānta) of those is the "supreme samaya," meaning one's own philosophical tenet. The meaning of this is explained in the Pañjikā as "the definition of one's own samaya." In that context, one abides in the supreme samaya and partakes. Both of these occur during the occasion of the ritual for tasting the amṛta. "Should be found" is the remainder of the samaya. It is taught that all these samaya substances are not found [by ordinary means]; "with devotion" and so forth is added to complete the sense of "the yoginīs." Therefore, the intention is that one should act with devotion toward them. Furthermore, if one asks how this is to be known, it is said: "Then," and so forth. "The heroes and the non-dual yoga" means that the heroes and the seven yoginīs become the six families. The one born of the family is the kṣatriyā, who is Vajrasattva. The passion of the hero is the caṇḍālī, who is Ratnasambhava. The follower of the six heroes is the ḍombī, who is Amoghasiddhi. The intellect of the hero is the ḍombī, who is Akṣobhya. The one born of the Vajra family is the nartakī, who is the Protector Amitābha. The follower of the Vairocana family is the brāhmaṇī.
Regarding the phrase "of Vairocana," the meaning is that it becomes sixfold. The terms "binding" and so forth summarize everything and are taught as the general characteristics. "One's own mudrā" refers to the characteristics that will be explained. "Arisen from one's own family" means being in accordance with one's own family. Preceded by these characteristics, the practitioner's own family is taught. "Left" and so forth refers to the "one endowed with the samaya," which is the samayā. "Family seed-syllable" refers to the words that express the seed-syllable of the family. Regarding the practitioner's act of pleasing, it is taught as "homage" and so forth; homage to the one endowed with the samaya is the binding of the palms together. This is the sixteenth chapter.
In order to show the characteristics and names of the fourteen yoginīs to be arranged in another maṇḍala, it is said: "Then," and so forth. "Sevenfold" refers to the intention that these twenty-four yoginīs are the forms and aspects. In this regard, the oral instruction is that the four yoginīs—Mahāvīryā, Cakravartinī, Mahābalā, and Suvīrā—are Yamā. Likewise, Cakravarmiṇī, Śauṇḍinī, Khaṇḍarohā, and Cakravegā are Bhīṣaṇī. Kākāsyā, Hayakarṇī, Śvānāsyā, and Sṛgālikā are the "Extremely Radiant" ones. Śūkarāsyā, Cāmuṇḍā, Yamadāḍhī, and Yamamathinī are the "Terrifying" ones. Kumbhakarṇī, Lambakarṇī, Jṛmbhaṇī, and Mātaṅgī are the "Fierce" ones. Drumacchāyā, Airāvatī, Mahānāsā, and Cakravartinī are the "Joyful" ones. Pracaṇḍā, Caṇḍākṣī, Caṇḍanāsā, and Caṇḍā are the "Fierce" ones. Prabhāvatī, Mañjughoṣā, Vīramatī, and Kharvarī are the "Joyful" ones. Mahābalā, Cakravartinī, Mahābalā, and Suvīrā are the "Fierce" ones. Mahāvīryā, Cakravartinī, Mahābalā, and Suvīrā are the "Joyful" ones. Mahāvīryā, Cakravartinī, Mahābalā, and Suvīrā are the "Fierce" ones. Mahāvīryā, Cakravartinī, Mahābalā, and Suvīrā are the "Joyful" ones. Mahāvīryā, Cakravartinī, Mahābalā, and Suvīrā are the "Fierce" ones. Mahāvīryā, Cakravartinī, Mahābalā, and Suvīrā are the "Joyful" ones. Mahāvīryā, Cakravartinī, Mahābalā, and Suvīrā are the "Fierce" ones. Mahāvīryā, Cakravartinī, Mahābalā, and Suvīrā are the "Joyful" ones. Mahāvīryā, Cakravartinī, Mahābalā, and Suvīrā are the "Fierce" ones. Mahāvīryā, Cakravartinī, Mahābalā, and Suvīrā are the "Joyful" ones. Mahāvīryā, Cakravartinī, Mahābalā,
Surābhakṣī, Vāyuvegā, Mahābhairavā, and Mahīdharā are the terrifying ones. Drumacchāyā, Laṅkeśvarī, Kharvarī, and Vīramatī are the progenitors. Mahānāsā, Prabhāvatī, Caṇḍākṣī, and Pracāṇḍā—these four are the Bhīṣuṇīs. Furthermore, Vīramatī is also known as Dīpā and Āyuḥpālinī. By this, the sequence up to Rūpiṇī and the others should be understood. "Their own characteristics shall be explained here" is merely a formal promise, as explained in the Pañjikā. Regarding the statement "the characteristics are explained somewhat confusedly," this should be understood from the Explanatory Tantra. The venerable Kambalapāda also said:
"First, the mudrā of sealing; second, residing at the heart; third, the mudrā of delusion; fourth, likewise the wool-clad; fifth, the mudrā of dance; sixth, likewise the slayer; seventh, the mudrā of the moon."
"The hero should be shown as non-dual" means that the yogin of the glorious Cakrasaṃvara should act in a non-dual manner. Khaṇḍarohā is another name for Bāliṇī. Their characteristics should be understood from the words of the venerable Kambalapāda: "She is short of stature, short of arms, with passionate eyes, white teeth, and [specific] hair and so forth."
All these mudrās, such as the offering mudrā and so forth, should be understood according to one’s preference from the Fourteen Goddesses. These are described as the eight mudrās. This is the seventeenth chapter.
Regarding the phrase "the supreme state," it refers to that which serves as the cause for the practitioner’s accomplishment (siddhi). "In the samaya of the ḍākinīs" means the meaning of how these and other characteristics are to be known. "Meditation" means being endowed with meditation. "Arrogance of power" means having attained capability. "Mental strength" means being fearless because of possessing resolve. "Endowed with fifteen thousand" means the intention is that there are fifteen thousand. "Hairy" means having body hair. "The drop" is in the shape of a spear. "Arising from the family of the Guides" means arising from the family of the glorious Cakrasaṃvara. "The assembly of ḍākinīs" refers to the ḍākinīs. "Arising from the family of Śrī Heruka" means either directly or through lineage. This is the eighteenth chapter.
"Immovable" means being stable. "The lotus mudrā" means joining the two hands together, bending the two thumbs, and slightly bending the other fingers so that the tips touch the tips. Extending both hands, placing one hand upon them like a tortoise is the "tortoise mudrā." The practitioner should display these two mudrās.
Bending the left hand as if grasping the hem of a garment is the mudrā of the Victor. Slightly extending the left hand as if holding a water-pot is the mudrā of the water-pot. Regarding the phrase "one should speak in response to the mudrā," this means that the yoginī should offer these two as a response to the mudrā. The passage beginning with "woman" and so forth is intended to indicate the characteristics of the yoginīs of the Lāmā family.
Thus, as stated in the Pañjikā (Commentary on Difficult Points), the phrase "protruding long" refers to the fangs. "The spear mudrā" is formed by pressing the thumb against the middle joint of the little finger and extending the other fingers upward. Regarding the phrase "completely reversed" and so forth, the meaning is that after the practitioner has formed the spear mudrā with the right hand, the yoginī reverses it and performs the response mudrā with her left hand. Alternatively, the practitioner may also display the response mudrā with the left hand itself; "reversed" here means that just as the yoginī reversed it with her left hand, so too does the practitioner here. "Lokanātha" (Lord of the World) refers to the family of Śrī Cakrasaṃvara. "Hollow" means slightly depressed. "The spear mudrā" is formed by pressing all the fingers with the thumb and joining the raised index finger. The "bell mudrā" is like holding a bell.
Regarding the "face mudrā": with the hands joined, the two thumbs, the two index fingers, and the two middle fingers are joined in pairs and extended; then, with the hands, one should cover the face, excluding the eyes. Regarding the "conch mudrā": the middle finger, ring finger, and thumb are extended while the index finger is bent to form the shape of a conch. "Śrī Heruka" is intended as the name of the lord of the maṇḍala. Holding the hands like grasping a hood is the "nāga mudrā." This explains the "spear mudrā." This is the nineteenth chapter.
Regarding "brothers": these are the yogins who possess the samaya of the glorious Cakrasaṃvara. "Sisters" refers to the samaya women who possess those same qualities. The others are easy to understand. "Whatever" means that the practitioner should perform other signs, such as offering a garland with the hand, and so forth. Alternatively, whatever is indicated or not indicated by any yoginī, all of that should be done with these signs. Regarding the single indication, it is called a "sign" merely by being shown; and those who are of other types of intention are emanations created by the artisan of conceptual thought. Here, the mudrās should also be understood. This is the twentieth chapter.
The Secret Great Gaze:
The "Great Secret" refers to the primary and secondary limbs that will be explained; because its mudrā is inseparable from the method of the Great Secret, it is also described as the cause for teaching the yoginīs—this is the meaning. Showing the form of water with the hand is the mudrā of the river. Showing the manner of moving waves with the entire hand is the mudrā of the ocean. These constitute the twenty-first chapter.
"All yoginīs" refers to all the yoginīs. The "eye mudrā" is shown by extending the middle, ring, and little fingers, and then bending the thumb and index fingers as if to touch. The "spear mudrā" has already been explained. "All yoginīs" is either a vocative or the genitive case of the first [chapter]. "Secret" refers to Vajrayoginī. These constitute the twenty-second chapter.
"Hero" refers to the practitioner. The "hero's sister" is the yoginī. Regarding the statement of her characteristics, "these" and so forth will be explained in this very [chapter]; the intention is that these are the characteristics of the yoginī. Why is that? It is said, "look" and so forth. "Reversed" means with the left [hand]. "Always bliss" refers to the suchness that clarifies the great bliss of the outer and inner. "Diverse" and so forth connects with what was previously stated.
The intention is that one should understand the characteristics of viewing in various and manifold ways, and so forth. Likewise, it is said, "arisen from the ḍākinīs." Regarding the phrase "if the practitioner is seen, one should forcibly lead them out of the house," this means that if the practitioner is seen, one should forcibly lead them out of the house and understand them to be transformed and turned. The phrase "by way of turning and transforming" refers to the three lines on the forehead; "at the location of the ūrṇā-kośa" is for the sake of distinction. "Suddenly," and so forth, means that even if there is no purpose, one turns back after going only a short distance. "Previously" refers to the period immediately following the initial indication of the action. "The release of words" refers to the quivering of the lips. "Like a vajra" refers to this quivering of the lips; it describes the essential nature. "Sound," and so forth, is for the purpose of realization. "Victory banner," and so forth, is clarified in the Pañjikā (Commentary). "One should know the clear cognition made into a sign" means that this is the characteristic of the manner of teaching. These constitute the twenty-third chapter.
Holding the edge of the garment with the hand and showing it is called prōtaṅgī. Shaking and showing the edge of the garment is pratiprōtaṅgī. These constitute the twenty-fourth chapter.
In order to make the mantras extracted from the fifth and seventh chapters very clear, it is said, "Then," and so forth.
"All" refers to these sentient beings. "Meaning" refers to the definitive application to buddhahood itself. "Desire" refers to whatever is intensely sought; thus it is said of the Blessed One. The remainder is the statement: "He made the mantra of that garland clear." If one asks, "Having become what should it be understood there?" it is said: "Hidden" means that it was hidden at the time of its extraction. "Appended at the end of the eight" means that "kara kara" and so forth should be appended to the end of the eight-line mantra. The meaning is that whatever various mantras there are, by appending them likewise to the end of the eight-line mantra, they are called the "root mantra." The plural form is also used in reference to that. If one asks, "For what purpose was it hidden?" it is said: "To the inferior," and so forth. It is for the sake of those who think themselves wise but lack the samaya, those who are inclined toward the inferior, and those who are ignorant and deluded. The definition of delusion is a mind that lacks knowledge; this is the intended meaning. "Therein" refers to that second stage. "Clearly" means that although it was hidden, it has now been made clear. "Heroes and yoginīs" indicates an address or the genitive case. "Spoken" means proclaimed; the intention is that in this chapter it is spoken once more and made definitively clear. "Oṃ" and so forth are the mantra. This is the twenty-fifth chapter. The nature of the mantra as taught is described: "Then," and so forth. "Then" is because of this mantra.
"Other than this, there is none" means that there is no mantra superior to this. "Knowledge" (vidyā) means direct perception. "Because of that cause, for that reason" is the completion of the sentence, and so forth; this is the meaning of realization. In order to show the arrangement of the yoginīs as taught in the reverse order from the fourth chapter, it is said: "In reverse order," and so forth; all of this is exactly as explained in the Pañjikā (Commentary on Difficult Points). Here, however, it is divided appropriately with few words, and it remains connected to the Pañjikā.
"My messengers go everywhere" means that the messengers are established as going everywhere throughout the three wheels. "By me" is the intention that they should be arranged in their respective forms. "Bestowing the desired accomplishment" means that whoever proceeds by circling the yoginī from the left will be granted the accomplishment they desire. "Kākā and so forth" means that just as the eight mātṛ goddesses, such as Kākāsyā and the rest, are worshipped, so too should the practitioner. "The eight," and so forth, will be explained immediately below.
"Through devotion, faith is increased" means that the mind is blessed by means of both devotion and faith. "The little finger," and so forth, means that at the time of worshipping the goddess, one should stir the left channel with the tongue-tip or the ring finger of the left hand. This is the twenty-sixth chapter.
Regarding the passage beginning with "Then," "conduct" refers to the practice of seeking out yoginīs in the sacred sites, near-sites, and so forth. Since this is like an ascetic discipline of difficult austerities, it is called "vow." The phrase "that shall be explained" is the remainder of the sentence. If one asks what that is like, it is stated: "Of the heroes," and so forth. The meaning is that by means of which vow the practitioner becomes a yogin or yoginī. How so? It is stated: "should be known," and so forth. The intention is that the specific characteristics taught for the yoginīs should be understood as being uncommon, unlike other women in general. If one asks what they are like, it is stated: "The objects," and so forth, which is clear from the Pañjikā (Commentary). Regarding the phrase "well-mixed" and so forth: "well-mixed" means being pleased through meditative union. "Messenger" refers to the female messenger (dūtī). "Likewise" means always. "Without recitation, concentration, or offerings, accomplishment will be attained very quickly" means that one will attain it in this very life without wandering in saṃsāra. The meaning of "recitation" is the recitation of secret mantras (mantra). "Concentration" is the meditation on the maṇḍala circle and so forth. "Offerings" are the worship of the deities and so forth with the five types of ritual requisites. These demonstrate that all the Buddhas are accomplished; the intention is that the practitioner will achieve accomplishment even if separated from being well-mixed with the female messenger. If one asks, "How then does offering bestow the result?"
Regarding the phrase "offering" and so forth: "by the practitioner" refers to the practitioner. If one asks from what [source], it is stated: "from this" and so forth, which indicates that one should understand the nature of pleasing the deity through offerings to others in union with the female messenger (dūtī). The treatise is the Great Vehicle (Mahāyāna) defined by the characteristics of the Yoginī and Yoga Tantras. "One should always eat the caru" means that one should eat the caru, such as the nectar (amṛta), having perfected it through the ritual of tasting the nectar. "Together with the female messengers" or "in a single [manner]" means one should eat. "Always" means every single day. "Well-equipoised" is intended to mean that even a hundred [times] it will not be accomplished by a yogi who is without self and not in meditative equipoise. "One should enjoy from all families" means that one should eat the caru together with those belonging to all families, such as the Akṣobhya family and so forth. "One should not consider it as non-food" means that one should not analyze whether it is food or not food. "Inseparable" and so forth means that the practitioner who maintains that samaya and the messengers will become inseparable, immovable, and desirous of benefiting one another. "Two" has already been explained in the context of the connection. If one asks from what [source], it is stated: "the ritual of accomplishment" and so forth; because of engaging in the cause of the two accomplishments, the Vajrayoginī and—
This refers to the reason why the practitioner of the glorious Heruka [performs these acts]. Regarding the statement, "The greatness of the yoginīs is taught; the messengers are correctly revealed," this is a praise of the yoginīs. The meaning of this should be understood from the Pañjikā (Commentary). The secondary weapons are extremely sharp. The phrase "the self" and so forth means the essential nature of the glorious Cakrasaṃvara himself. In that regard, whichever yogin seeks that very self-nature should, during the state of meditative equipoise, likewise seek it during each session. For that very purpose, one should meditate on the body of the Blessed One. The meaning of this is taught in the Pañjikā in the passage beginning with "constantly." "Moon" refers to bodhicitta. "Eating only caru" means sitting together with the yoginīs and eating caru. In order to show the purity that abides in many various tantras, it is said: "The Tattvasaṃgraha and so forth." In the phrase "recitation and ascetic observances," the word "and so forth" includes purity. Regarding the statement that the result is bestowed in dependence upon what is conditioned: "That here" and so forth; "that here" refers to the Cakrasaṃvara accomplished by the yoginīs through purity, which is connected to the word "moment." If one asks how it is accomplished, it is said: "merely through concentration," or...
The meaning is that when meditating on the body of the Bhagavatī, one should meditate on the ritual of tasting the amṛta of the lunar cāru (sweetness) merely by means of the purity of the messenger’s characteristics. "These purities are explained as practices" means that these purities are also taught as things to be practiced. Regarding the explanation of the benefits, starting with "purity" and so forth: "arhat" refers to the Buddha. "Practitioner" refers to the practitioner. "Some" means by some [people]. "Becoming a thousand mouths" or "by becoming a thousand mouths" means that even if one were to do so, one would be unable to express the measure of that merit; this is the intended meaning. Regarding the many merits of the individual tantras, starting with "Glorious Heruka" and so forth, the word "become" is the remainder [of the sentence]. "By the yoga of non-dual eating" means eating by means of the yoga of the non-duality of method and insight. Regarding "sin" and so forth, because one is completely liberated from all sins, the pure body becomes faultless; therefore, one should practice equanimity. The intention is that the conduct of purity and so forth is external. If one asks, "What is the purpose of purifying all sins?" it is said: "all sins" and so forth, which is easy to understand. Regarding "in that way" and so forth, it means that in the sequence just explained, one should please [the deity] with offerings, the eating of cāru, and so forth, and then give the torma offering. If one asks, "How is it given here?" it is said:
Regarding the phrase "one should give," and so forth: "one's own desire" means what one desires oneself; it is a synonym for "that which has become desired in the mind." "According to the ritual for the actions" means that the torma offering should be given through an unerring ritual. "Yogin" refers to the practitioner of yoga. Regarding the date mentioned, it is "the waning moon," and so forth. "The glorious Hevajra" refers to the yogin of the glorious Cakrasaṃvara. Regarding the activity mentioned, "at night," and so forth, means that by means of the torma ritual, one should again perform the specific activity without exception, and the torma should be offered individually. This is the twenty-seventh chapter.
Regarding "the arising of nirvāṇa": nirvāṇa is the great bliss that has the form of supreme nirvāṇa. At the time when the bodhicitta that focuses upon that arises, one should worship oneself in the form of a hero; the meaning is that one should consume that and likewise worship perfectly with external offerings. That very point is also stated in the Pañjikā: "nirvāṇa," and so forth. "All heroes and yoginīs" means that if one worships the essence of the glorious Cakrasaṃvara with external and secret offerings, the assemblies of heroes and heroines will also be worshipped; this is the intended meaning. "Well-established in the assembly of the moon": "moon" refers to the bodhicitta of the perfection of awakening and so forth. "Assembly" for that purpose means by means of that assembly.
"Abiding well" means dwelling alone; this is the meaning of [the words] "siblings" and so forth. One should understand the meaning of this very point from the Pañjikā (Commentary on Difficult Points) as well. "The arising of pleasure and suffering" refers to the practitioner's experience of pleasure and the occurrence of suffering; the meaning is that even all living beings are "siblings" and so forth. Alternatively, "pleasure" is nirvāṇa, and "suffering" is the specific aspect of saṃsāra. The "arising" of these is intended to mean the jñāna (wisdom) whose nature is apratiṣṭhita-nirvāṇa (non-abiding nirvāṇa), in which those [states] do not remain. "From others" refers to ordinary people. "Vows unimpaired" means that the vows characterized by the conduct of the left-hand [practice] are unimpaired. In that way, one is a "vow-holder." Regarding "the five families" and so forth, the Ratnasambhava family is subsumed within the Akṣobhya family, and thus they are to be made into four types. Furthermore, since they are merely consciousness, those three are also subsumed within the Akṣobhya family. "The single identity of all" means that practicing within a single family is to practice without impairing the single family. "The accomplished yogin" means that he thoroughly honors and praises the yoginīs; this is the meaning.
Regarding the phrase "triangular" and so forth: it is made of neem wood or black, cracked, salty earth. It is twenty finger-widths high and ten finger-widths wide, with its opening facing north. The three corners are encircled by a crossed vajra, a trident, and a vajra-hammer, and inside are upward-pointing spearheads. It should be encircled by a rim of three finger-widths.
It is constructed from neem, acacia, mustard, and balatāki wood, measuring ten finger-widths. It is smeared with poison, blood, and clarified butter, as well as mustard oil, sugar, blood, salt, mustard, neem leaves, ashes, earth from the footprint of the target, dung of donkeys and camels, hair, grease, the feathers of crows and owls, excrement, water, and powdered human bone. Having lit the fire, one should perform the homa offering with beef and so forth, each smeared with poison, blood, and the juice of intoxicating leaves. The specific oral instructions are clarified in the Pañjikā (Commentary on Difficult Points). This is performed with devotion through the ritual offerings.
The phrase "without abandoning any treatises" means that one should uphold and apply all that is explained in the treatises without omission. The phrase "all actions" means that everything should be performed here. "Accomplishment just as it is" refers to the mahāmudrā accomplishment. The phrase "here one should be diligent in the action" means that one should act exactly according to the knowledge of the ritual action; such is the intended meaning.
This is the twenty-eighth chapter. Regarding the phrase "hair is reddish-yellow," this refers to hair that is pale yellow. The passage beginning with "mindfulness" and so forth distinguishes the practitioner, as explained in the Pañjikā. "The play of yoga bestows the supreme fruit" means that through union with insight, one possesses the activity of unsurpassed bliss. "Expressed by the sound of music" refers to the nature of the glorious Cakrasaṃvara. This very point is stated in the passage beginning with "suddenly" and so forth. "By means of mantra" means through the power of mantra. "The three worlds, moving and non-moving" means that the practitioner of the vidyā-mantra will enjoy the three worlds. Alternatively, it means the yogi becomes the very nature of the three worlds. Regarding the passage beginning with "mantra and mudrā," the intention is that for this very reason, the practitioner should correctly accomplish mantra and mudrā. If one asks, "Is mantra alone sufficient? What is the use of the mudrā, the insight consort?" it is said: "An inferior mudrā," and so forth. This means that the activity of mantra and the attainment of accomplishment do not arise through the application of an inferior mudrā. If one asks, "Should one only adopt mantra and mudrā? What is the use of the deity for the yogi?" it is said: "Through intense union," and so forth, as clarified in the Pañjikā. Thus, the passage beginning with "whoever is hostile" and so forth follows.
"Great Yoga" refers to the yoga of the glorious Cakrasaṃvara. "To others" refers to other yogas. "Otherwise" means being devoid of the result. "Excellent" is a name for Vajrapāṇi. Regarding that, it is said: "Of the livelihood," and so forth. "Outcaste" and "barbarian" mean, for the time being, "others." "Completely purifies by means of words" means that even by mere words, such as prostrations and so forth, this is the intended meaning. "Of that" refers to the heart. This is the twenty-ninth chapter. "All made" means it should be perfectly completed by the deities. "Binding the directions" means binding the directions with the vajra fence and so forth. "Nine lines" means that by the word "nine," the collection of eight is well-encircled; thus, it means "eight lines." "The hero" refers to the fourth mantra. If one asks how it is to be extracted, it is said: "In sequence," and so forth, which means in order and beyond order. "The number should be included within this" means that the forty-nine numbers are made to be contained within those grid squares. "The Sage" refers to the nature of the seven classes of sages. "Perfectly adorned with the eight bodies" refers to the eight bodies from Kākāsyā up to Yamamathani. Because it is the nature of emanating those bodies, it is the eighth. Alternatively, earth and...
Water, fire, wind, the moon, the sun, Yama, and Vaiśravaṇa. The "eight forms" should be understood from the Pañjikā (Commentary). "Common yoga" refers to having performed the yoga of the glorious Cakrasaṃvara. "Recitation" means being endowed with recitation. "Bestowing the fruit of all accomplishments" means that all the fruits of accomplishment will arise therein. This is the thirtieth chapter. "All these" refers to those who cause harm to the Three Jewels and so forth. "Born of the Vajra" refers to the Vajradhara, another name for Cakrasaṃvara. The meaning is that by means of the homa (fire offering) preceded by the meditation upon him, [the enemy] will be terrified. In the phrase "in that way" and so forth, the genitive case here has the sense of the instrumental. "Dog meat and so forth" is the intended meaning. In the phrase "food" and so forth, the verb is connected to each [term] individually. If one asks, "What happens by doing it in that way?", it is "accomplished" and so forth. "Without exception" means that the three realms without exception are of the nature of the Buddha. "All sovereignty" means that one will become the master of the entire maṇḍala of Mahendra in person. In order to perfectly demonstrate the Blessed One holding a skull-cup as being most excellent, it is said: "Conch and so forth." If all three arise from causes...
This means that it is intended that conch shells and the like, which have become impure through the causes of the three types of living beings, are purified by the pure intention. Regarding the phrase "possessing the body of the dharmakāya," in the ultimate sense, for what reason would one refute this human skull, which is the very body of the dharmakāya? The meaning is: "Do not refute this extremely pure skull." This is what is taught in this very text regarding the garland of skulls and so forth; one should understand from the Pañjikā that this explanation serves as a supplement. This is not only for the Blessed One alone, but is taught to apply to all the deities of the maṇḍala. Thus, the phrase "the ritual" and so forth indicates that such a purifying skull is a symbol for the heroes, and it is the same for the heroines as well. The term "Vīrasambhava" means that it emerges from the head, just like the heroes who possess the body of the dharmakāya. "Cumbikā" refers to the Mistress of the Dharmadhātu. "Perfection" (pāramitā) qualifies that very [Mistress]. "In the center" means that she is emptiness itself. "The abode of all heroes" means that by way of this emptiness, it is the abode of the heroes. "Request to depart behind" means to make it extremely certain behind; this is the definitive teaching. "Request to depart" means to request a specific departure. This is the thirty-first stage of the ritual.
Furthermore, regarding the phrase "and so forth," "the collection of food and snacks" refers to consuming and eating those sacrificial animals that have become the body to be consumed. The "collection" for that purpose is the taking of the animal itself. If one asks, "What will happen by that?" it is said: "The animal," and so forth, means that one should take the animal without violence, having made oneself the maṇḍala. The "authentic ritual" is the tasting of the amṛta. This is what is meant by "the summoning of the animals," and so forth; "summoning" should be understood as the act of taking and so on. If one asks, "How should it be done?" it is said: "The previously taught sequence" refers to the sense of the instrumental case. The meaning is that the family of that which was previously taught—the collection of the caru food—was gathered without violence. "Should one look with the activity of Heruka?" means that one should look for the seven-times-born [animal] through the yoga of the donkey. "In the maṇḍala for accomplishing the siddhis" indicates that one should consume [the food] in the gaṇacakra. "The great mantra of the twice-born" refers to the parrot. "One should perform the torma and homa" is a case where the seventh case ending has been elided. "Desires will be accomplished" means that the practitioner's specific aspirations will be fulfilled. "Black," and so forth, refers to the milk of a black dog, black peas, and the specific varieties of black rice; the meaning is that one should cook a porridge. Regarding "the mouth of the corpse," and so forth, the oral instruction is as follows:
On the eighth or fourteenth day of the waning moon, at a mountain peak or a charnel ground, one should construct a maṇḍala using powdered bones from a charnel ground. The practitioner, together with a good assistant, should possess the deity yoga and, having bathed the corpse with fragrant substances mixed with the five amṛtas, should smear it with great quantities of clarified butter. Having made perfect offerings with the flowers of the hungry ghosts, one should soak a cotton wick from an akṣa tree in goat's urine seven times, place it in a skull-cup filled with great clarified butter, and take the smoke. Having anointed the eyes with that, one should lay the corpse supine in the center of the maṇḍala.
Subsequently, preceded by offerings to the maṇḍala with great meat and so forth, the mantra practitioner, facing east, should sit near the heart of the corpse. To the left, one should place an offering vessel completely filled with great meat, blood, and fat, along with the five types of amṛta. Having poured milk porridge into a clay bowl from the charnel ground and reciting the mantra beginning with sumbha, the homa should be performed. All of this should be understood according to the Pañjikā.
Then, regarding the phrase "that corpse shall rise": immediately following that, it manifests in the form of the Great Terrifier (Mahābhairava), laughing loudly and rising up. Once it has risen, one should offer it the aforementioned offering water. The practitioner should ring the bell placed to the right of that noble one and continuously fumigate with great meat. If one asks what will happen by performing it in that way, it is said:
"Success is achieved through the messengers above and below," and so forth. If success is achieved by abiding in the three wheels, what need is there to mention this? The meaning is that one will indeed achieve success. Regarding the other sādhana taught, the passage beginning with "the ash of dung" and so forth is easy to understand from the commentary. "The essence of the great conch" refers to the drinking from a skull-cup. If one does not desire that, one may use a tortoise shell. Regarding that, the passage beginning with "or else" and so forth was spoken. Regarding the benefits, the passage beginning with "in that way" and so forth was spoken. Alternatively, it shall be explained otherwise: by another Dharma convention, "the ash of dung" and so forth refers to the maṇḍala of wind. The "remaining dry head" refers to the other three—the maṇḍalas of fire, water, and the great lord (earth)—which are the referents of the term "dry head." "In that way" and so forth means that immediately following that, one should meditate on a skull-cup or a tortoise upon it. "Of that" and so forth means that by meditating in accordance with the ritual procedure in that manner, one will obtain accomplishments in this maṇḍala; this is the intended meaning. "At all times" means directly. "Time" refers to each session. "In that way" and so forth means that by meditating on the Blessed One according to the sequence thus taught, one obtains the desired accomplishments. This is the thirty-second chapter.
Now, in order to initiate those hearers who disparage food and drink, it was said: "Then, the supreme," and so forth.
Then, there is the food and drink. "Supreme" means the principal, which is entirely and completely non-existent. "All applications" refers to among all other yogas. "The practitioner" refers to the practitioner, for that reason. "Food" is to be connected with the statement that one should eat go, kū, da, ha, na, and so forth. If one asks, "Is there no activity other than eating?" it is said, "Fish," and so forth; "fish" refers to rohiṭa and the like. By mentioning the word "meat," such as "goat" and so forth, it likewise implies juices and vegetables. "As much as possible" means in accordance with the method of the application. The passage beginning with "Even if not actually present" is clear from the Pañjikā itself. "At night," and so forth, refers first to the daytime activities. It is taught that at night, it must be performed without fail and constantly. "The messenger," and so forth, means that one should not eat alone, but should also offer food, drink, and so forth to the yoginī messengers. If one asks, "What is to be done afterwards?" it is said: "In one's own lap," and so forth, meaning that the messenger should also be seated separately and embraced with the left hand. "The hero should perform the non-dual offering" means that just as the offering is made for the sake of the non-dual wisdom of the one who has become a hero, so too should the secret offering be made to that messenger; this is the intended meaning. The passage beginning with "Mother" and so forth is the teaching on the messenger.
Regarding the phrase "such a ritual," by means of this ritual, one should meditate on the messenger in the form of Vajravārāhī. The phrase "secret offering" is the remainder of the sentence. If one asks for what purpose, it is said: "One shall thoroughly liberate that which is bound." "Bound" refers to the nature of saṃsāra; "liberated" is intended to mean the supreme [state]. Then, in the passage beginning with "thereafter," "thereafter" means immediately following the secret offering. Regarding "the mantra will be accomplished," it means that by this mantra, the name of the coemergent wisdom (sahaja-jñāna) is perfected; "the practitioner" is the remainder of the sentence. "As long as fire and water exist" means as long as the teaching remains intact. Regarding the passage beginning with "the master," "offering" refers to outer and inner offerings. "Food" indicates the food itself, such as go, ku, da, ha, na, and so forth. "Mudrā" refers to the female messenger. The intention is that the practitioner should view all of these as the body of Vajradhara and take them upon themselves. The passage beginning with "nāga" is easy to understand from the commentary. The passage beginning with "for that long" explains the greatness of the self-nature of wisdom arising from the yoga of method and insight; this is easy to understand. That very point is stated: "one should offer," and so forth. "Mudrā" refers to the female messenger. "Desiring to offer" means that because one offers, it is an offering; it is the act of caring for that practitioner. "Certainly burns," and so forth, is easy to understand.
In order to teach the female messengers in common with other tantras, it is said: "First, the accomplishment," and so forth. "First" refers to the practice. "From the heroes, the hero himself" means that from the heroes, the hero himself—the great seal (mahāmudrā) accomplishment and so forth—is achieved exactly as intended. The result of the offering is stated: "Underground," and so forth, refers to the acts of bewildering and summoning. Since the offering is for the sake of the accomplishments of action, one should accomplish the activities such as pacification and the rest. Regarding such a ritual, it is stated that the practitioner will achieve success without difficulty through the activities as they have been taught: "All activities," and so forth. Among all these activities, such as pacification and the rest, any whatsoever will be accomplished there without affliction. "All accomplishments" means that even accomplishments such as the underground realm and so forth will be achieved by that. This is the thirty-third chapter. "Definitive application" means that one should offer by definitively applying [the deities] to their respective places. This very point is stated in the Pañjikā (Commentary): "The three wheels should be offered." If one asks how, it is said: "That" refers to the practitioner. "On the great spokes" is explained in the Pañjikā. "In the hub" means that the syllables should also be visualized here. "To all" means in common.
This is merely an illustration; the four ḍākinīs and so forth, the eight Kākāsyā and so forth, and the Pracaṇḍā and so forth are to be definitively arranged according to their respective locations. Regarding the phrase "definitively established" and so on: it refers to the light rays of the vajra garland residing on the forehead, which, upon reaching their completion, are seen in their entirety within the location of the avadhūtī. This is the meaning of the expression "his three unbearable eyes" applied to all these, such as the heroes and so forth. "To eat" means to know how to eat. This is also explained in the Pañjikā by the passage beginning, "with whatever meat is obtained."
Regarding "in accordance with the action": one should visualize Vajrasattva, possessing the characteristics as previously described, seated in the cross-legged posture within the hearth. One should meditate on him together with his consort as melting. Then, one should visualize the one who causes universal ferocity, perfectly arisen from the seed-syllable RAṂ, which has become that melting. He is black in color, short, with three eyes, and his tawny hair is bristling upward. In his two right hands, he holds a rosary and the gesture of fearlessness. In his two left hands, he holds a skull-cup vessel and a staff. With his right and left hands, he embraces his own consort; one should meditate on the fierce fire-god Agni.
Visualizing the syllable RAṂ on his tongue, one should perform the fire offering (homa) by mixing beef, poison, salt, mustard seeds, and blood with the juice of the madana leaf. For pacification, [the materials] are white.
For empowerment and summoning, [the fire] is red. For enrichment and immobilization, one should visualize it as yellow. As before, one should visualize the syllable RAṂ on the tongue; then, a homa of beef smeared with fragrant water and the five nectars (amṛta) should be performed in its mouth—this is the intended meaning. Regarding the phrase "in a fiercely blazing fire" and so forth: for all malevolent actions, one should use fuel sticks (samidh) of neem, acacia, vakra-kaṇṭaka, and vallātaka, smeared with mustard oil, blood, and poison, and measuring ten finger-widths each.
With mustard oil, ghee, blood, poison, salt, black mustard, neem leaves, ashes, soil from a footprint, and the dung and hair of a donkey or camel, preceded by these, one should kindle the fire with the feathers of a crow and an owl, water, excrement, and human bone—this is the meaning. For pacifying, enriching, immobilizing, empowering, and summoning, one should use fuel sticks of palāśa, pālāṣa, udumbara, acacia, arka, vākriha, amba, vikaṅkata, kampāya, avamaraka, and the bodhi tree, smeared with fragrant water and the five nectars. Measuring one span of the index finger, one should kindle the fire with curd, barley, wheat, soba, mung beans, and peas. Regarding the phrase "residing on the rear petal" and so forth:
Regarding the phrase "in accordance with the action," it refers to the sequence that will be explained immediately following, intending to elaborate: "One should perform the hand symbols and the khaṇḍaroha exactly according to the sequence." "To make firm" refers to the specific khaṇḍaroha, meaning that one should visualize the khaṇḍaroha in its own place. The phrase "the two messengers" and so forth means that this is accomplished by the practitioner who possesses the path of all these and the insight-mantra, but not otherwise. This is the thirty-fourth chapter.
Regarding the phrase "the khaṇḍaroha" and so forth, by mentioning the word "action," there are two common activities: the recitation of the mantra and the intended activity of the khaṇḍaroha. That itself is supreme because it is the sublime and uncommon. "Excellent" means it is extremely uncommon. "The signs in their proper sequence" means in successive order. The meaning is that one should indicate them for the sake of both the sequence of the mantra recitation and the sequence of the similar activity of the khaṇḍaroha.
Furthermore, if one asks why these two are performed, it is said: "The self of the non-dual union of the two offerings." This refers to the secret offering, which is the yoga of the nature of both method and insight. Because it is of that nature, it is so called; the meaning is "together with insight." The word "should be performed" is the remainder of the sentence. First, the recitation of the mantra is taught:
Regarding the phrase "actions are individual," and so forth: "individual actions" refers to the activities of pacification and so on. "To be applied" means to be joined in the interim. "That which accomplishes" refers to the garland-mantras and so forth renowned throughout the three worlds. "Their divisions" refers to the specific recitations according to the distinctions of the activities. "In due order" should be connected to the statement "explained according to the sequence of that lineage."
Thus it is said: "The syllables," and so forth. "Syllables" refers to the letters from a up to kṣa. "Messesengers" refers to the yoginīs, from the ḍākinīs up to Yamadāḍhī. By the use of the word "and so forth," the heroes, together with the Blessed Lady Vārāhī, are also included. One should understand the respective mantras of these [deities] in their own individual contexts. "Completely revolving by the force of that mantra's arrow" means that just as an arrow shot from a drawn bow travels with great force, so too it revolves rapidly with force; this is the meaning.
If one asks, "In what manner does that mantra revolve and proceed?" it is said: "Mutually," and so forth, as explained in the Pañjikā (Commentary). The specific characteristics of the "seed-garland" and so forth, which are used to subdue the malevolent, are also explained in the Pañjikā. "To be prohibited" means to be severed. "By the sequence of the mantra's instruction" refers to the intention that even for worldly beings, the Saṃpuṭa is renowned as the prophecy of the mantra.
Having taught the union of the peaceful mantra, it is taught that for the action of summoning that very [deity] as well, one should "bind the vajra chain," and so forth. That is stated as: "the union," and so forth. Now, in order to teach the activity of Khaṇḍarohā, it is said: "for summoning," and so forth. Regarding the phrase "the mantra is expanded by arranging it upon the leaves," this means that just as there are the outer bark of a leaf, the inner layer, and the innermost layer, so too here, the intention is that first is the mantra, then the name of the object of accomplishment, and then the mantra again. Regarding the phrase "the skull," and so forth, the meaning is that having filled the skull with the five nectars (amṛta), one offers the water for the face into the mouth of Khaṇḍarohā, and then performs the application of the weapons, and so on. Regarding the phrase "the garland of mantra syllables," and so forth, this refers to the garland of the stable mantra at the end of which is the phrase "so-and-so māraya." One should apply the weapons together. Alternatively, just as during the time of recitation the garland of mantra syllables enters into one's own mouth, so too during the time of the water offering, one should meditate that the mantra enters into the mouth of Khaṇḍarohā. These are the thirty-fifth chapter. Regarding "paralyzing the mudrā," this refers to paralyzing the yoginīs who have entered the tenets of other schools. Regarding "from food," this teaches the recitation of the mantra for subduing the wicked, and by the statement "one should grasp with the vajra," the activity of Khaṇḍarohā is taught.
In the same way, it is intended that both of these should be performed from this [text]. The actual meaning of these points is also taught in the Pañjikā (Commentary on Difficult Points). Regarding "invoking the yoginīs": at night, preceded by the offering of flowers, one invokes the yoginīs during the night. "Pure body" means being free from afflictions through long-term meditation. "As desired" means according to one's means and capacity, whether ten, fifteen, or more. Immediately following, on the tenth or eighth day, it is taught that at dawn one should partake of the feast gathering (gaṇacakra); the passage beginning with "the hero" and so forth is easy to understand from the Pañjikā. Regarding "common to all activities," the phrase "when the yoginī is to be protected" means that one should protect her in that manner and enter into union. "Worship of the hero" means entering into union. These are the thirty-sixth chapter.
"If one is always angry" means that as long as one is angry with the object of accomplishment, or as long as one is about to abandon it, one should not abandon the activity; the meaning is that it will not become a perverted activity. "Emerging from the anus" means emerging from the secret path to the outside. This is also a specific type of intestinal worm. "Hand-born" refers to the fingernails. "In front of that" means having arrived in the center of the homa hearth, one should visualize Śrī Heruka together with his retinue; this is the meaning. "Whatever the mantrin desires, in that very way..."
This means that the practitioner’s accomplishment depends solely upon their own desire; such is the intended meaning. Regarding the phrase "the characteristics of the conduct of the samaya": one is a "samaya" because one applies oneself to the samaya, and thus refers to the practitioner. The manner of the activities of those characteristics of conduct has already been explained immediately following that. "Hidden" means secret. Regarding the term "mantra": it refers to the mantras. It is taught that this is not even an object for those of inferior fortune; the phrase "will not be seen" and so forth should be connected as follows: because this is secret from beings of inferior fortune, it will not be found or seen, but it is obtained through pleasing me. That very point is stated: "The practitioner also..." and so forth, which is easy to understand. This is the thirty-seventh chapter.
Then, regarding the phrase "will be accomplished" and so forth: this is because everything that is well-known has already been previously taught. The intended meaning here is that the yoginīs' symbols and the specific characteristics of the heroes' bodies should be made the domain of the previously taught samayas. That very point is stated: "The practitioner..." and so forth; because it is to be concealed, it is "to be hidden." Regarding the faults of the contrary, the phrase "not to be taken" and so forth is used. "Left-hand conduct" refers to the manner of acting on the left for the sake of pleasing the yoginīs. Alternatively, it is "by the left" because it is taught by this [text]. "The characteristics of the secret" is a compound word where the second [part] has its final vowel elided. "Ḍākinīs" refers to the ḍākinīs. Regarding the word "therein" (tatra), it means "in that."
"Thousand ḍākinīs" is the third case in the sense of the first. "Having eaten" means "eaten." Likewise, "of all" is the first case in the sense of the second. "Secret" refers to the yoginīs. "Beast" means that, being like a beast, it is fit to be eaten; such is the meaning. Regarding the qualities of non-erroneousness, it says "whoever deceives," and so forth. "Together with the ḍākinīs" refers to all the heroes and heroines, such as Vajravārāhī and the rest. "In that" refers to the mouth of the guru. "Secret" means bound and restrained. "Desiring the state of a hero" means one who has doubt regarding the state of a hero is one possessing the desire of a hero; this is the sense of the sixth case. "By this mantra" refers to that which will be explained below. "Should be praised" is the remainder of the sentence. "Together with the heroes and yoginīs, and the messengers, he dwells" means together with all the Vajrayoginīs. "Then" means by whatever cause he protects this or that, by that cause: "In all places, the ḍākinīs / Remain, looking with total attachment." This connects with the other [text]. "Merit is obtained" means the merit is seen. "Yoginīs and secret men" is for the sake of completely fulfilling the samaya. This is because of being identical to the nature of the secret man. The intention is "yoginīs and men" and "together."
This is the thirty-eighth chapter. Regarding the term "arrow" (iṣu), ka is bliss. The "egg" (aṇḍa) is the abode, and the abode is the Blessed One. Regarding the term "assembly" (gaṇa), this refers to the Blessed One; the "assembly" is Vārāhī. Here, because the mantra and the deity are inseparable, the Blessed Lady and the Blessed One together spoke the root mantra. The term "both" (ubhau) is used in the third case with the sense of the sixth. The meaning is that the root mantra of both should be correctly meditated upon in its four aspects. The term "he" (sa) refers to the practitioner. Thus, it is explained in the commentary (pañjikā) beginning with "the hero" (vīra). The phrase beginning with "then" (tataḥ) is another statement. "Accomplished" (siddha) means that power has arisen. Thus, "the great yoga." Regarding the term "mantra," it refers to the two root mantras. The purpose is stated beginning with "then." If one asks what that will become, it is stated: "fear" (bhaya) and so forth. "Fear" refers to the cause of fear. The meaning of "fearlessness" is the result, stated beginning with "left" (vāma) and so forth. "Practitioner" (sādhaka) means the one who practices. "Mantra-bodied" (mantramaya) has the sense of the sixth case used as the first. This is the thirty-ninth chapter. Regarding the phrase "the hero dwells by the ritual of the yoga-mantra," the "hero" is the Blessed One. "Yoga" is by way of generating his form. "Mantra" is the eight-line [mantra]. Its "ritual" is the consecration.
Regarding that, the intention is that abiding in it is to bring it under one's control. As for the substances for the fire offering (homa) that were taught, beginning with "flesh" and so forth: "together with the army" means together with the military force. "By half" means by half of one hundred and eight. "By seven days" means that it should be applied in all cases. "Great hero" refers to the village headman. "By half of that" means by half of one hundred and eight. This includes the ministers, the duma, and those captured in battle. Regarding the specific teachings on the castes (kula), beginning with "twenty" and so forth: "likewise, seven for the kṣatriyas" means that for seven days, one should perform the fire offering seven times during each session. Likewise: "five fire offerings for the vaiśyas, and three fire offerings for the śūdras" means that for the [lower] castes, there are four fire offerings for seven days. "For the lowest, one fire offering" means that for two days, one should perform one fire offering for those of inferior caste; this is the intention. This very point is taught beginning with "in that way" and so forth. "Desire" refers to the enjoyment of the five objects of desire for the sake of bringing [them] under control. "Hero" is a form where the final vowel of the first member has been elided. "The first ritual will be attained" means that by means of the preliminary ritual of the fire offering, one will attain the desired object. "Of all the yoginīs" expresses the genitive sense. "The practitioner" expresses the nominative sense. This is the fortieth chapter.
Regarding the phrase "Then," and so forth: this refers to the supreme actions, such as the act of subjugation and the like. "Supreme" refers to the application of the method of engagement. "By which" means by the ritual that symbolizes the recollection of the yoginīs. "Having known" means having accomplished it; the word "explained" is the remainder of the sentence. "Empowerment and summoning," and so forth, are taught therein as the supreme actions. "Recollection," and so forth, refers to "having known by which." "The practitioner" is clear. "Accomplishment" means the completion of the vast array of activities; this is the meaning. If one asks what the practitioner should recollect, it is said: "All the gurus," and so forth. The intention is that among all these locations, the location of the guru and so forth are the primary ones. "Locations and so forth" refers to the locations, near-locations, and so on. "Ḍākinīs" refers to Caṇḍākṣī and the others. "Pervading all" means that they definitely abide in the locations and so forth, pervading everything. "In each land" means in the locations and so forth. "Possessing wisdom" means being pleased with the suchness of that which is unerring. "Born from one's own birthplace" means that by the power of the desire to care for sentient beings, the life-force of the mind—which is one's own nature—is generated in the birthplace from the bodhicitta taught in conventional terms. Regarding "Kulūtā" and so forth: Kulūtā is the Great Hero; Śokanagara is the Universal Monarch.
In Sindhu is Mahābalā; in Nagara is Suvīrā; in Suvarṇadvīpa is Cakravarmiṇī; in Saurāṣṭra is Śauṇḍinī; in Devīkoṭa is Khaṇḍarohā; in Pretapuri is Cakravegā; in Himālaya is Kākāsyā; in Kāñcī is Hayakarṇī; in Lampāka is Subhadrā; in Kaliṅga is Śyāmādevī; in Kosala is Śauṇḍinī; in Triśakuni is Vāyuvegā; in Oḍra is Mahābhairavā; in Kāmarūpa is Mahābalā; in Mālava is Drumacchāyā; in Devīkoṭa is Laṅkeśvarī; in Rāmeśvara is Kharvarī; in Godāvarī is Vīramatī; in Arbuda is Mahānāsā; in Oḍḍiyāna is Prabhāvatī; in Jālandhara is Caṇḍākṣī. By mentioning Pullīramalaya and so forth, [it is implied that] in the Golden Mountain is Pracāṇḍā.
If one asks, "What is the meaning of the phrase 'which girl' used to distinguish [them]—is each one of them [a girl]?" it is said: "The heroes are non-dual," and so forth. This means that the heroes enter into non-dual meditative equipoise together. If one asks, "How does that occur?" it is said: "By the power of desire, they manifest in various other forms according to their will; they engage through the force of the mind."
This means that for the sake of gathering sentient beings, by the force of the characteristics desired in the mind, those who quickly enter [the path] are summarized as "this and that." In the land of Sindhu, there are Lāmā, Bhṛkuṭī, Daṃṣṭrī, Mahānāsā, Kākāsyā, Biḍālāsyā, Hastijihvā, Goṇāsā, and Chagāsyā; these are intended to be the Lāmās. In Lampāka, there are Yamī, Bhīṣaṇī, Kānānī, Piśācī, Śauṇḍinī, Śrī, Mahatī, and Saṃhartrī. In Saurāṣṭra, the "gods of the family" refers to the four wrathful deities and the eight forms. "Formed" and "co-emergent" refers to Rūpiṇī, Cumbikā, Lāmā, Parāpraveśā, Bālikā, Akubjā, and Ehi; this is the intention. In the Snowy Mountains, there are Vajraḍākinī, Buddhaḍākinī, Ratnaḍākinī, Padmaḍākinī, and Karmaḍākinī. In Kāñcī and so forth, there are Herukī, Ojohārī, Tejohārī, and the third is Bālikā. In the land of Pañcāla, the "goddesses of the house" refers to Pātanī, Māraṇī, Ākarṣaṇī, and Nṛtyeśvarī. In Kaliṅga, "those who hold the ascetic observances" refers to Nartakī, Brāhmaṇī, Raktakārī, Caṇḍālī, and Sarvagā.
"In Kośala is the Flesh-Eater" refers to Vajragaurī, Sarvabhūtabhayāntakārī, Caṇḍālī, Mārī, Mātaṅgī, Rogī, Ḍākinī, Māriṇī, Rati, Jayaguruvāsinī, Jñānavatī, Gandhārī, Yamī, Bhīṣaṇī, Prabhākarī, Anekavāgvisarpiṇī, Parivāriṇī, Māriṇī, Mohanī, Nāgasampannā, and Ākarṣaṇī. Likewise, in the city of Pretas, "Vajraḍākinī" refers to Vajraḍākinī, Māriṇī, Śṛṅkhalā, Abhedyā, Vakṣā, Maṇḍalī, Kapālinī, Caṇḍī, Bhīmarūpī, Laṅkeśvarī, Karālinī, Vidyujjihvā, Daṃṣṭriṇī, Bhairavī, Piśācī, and Lambauṣṭhī. "Fat Īśvara" refers to Vajrasattva, Vairocana, Padmanarteśvara, Heruka, Vajrasūrya, and Paramāśva. In Triśakuni, "Khaṇḍarohā" refers to Khaṇḍarohā, Raktā, Caṇḍī, Śyāmā, Mahābalā, Yojanagandhā, Rukmavatī, Satyavādinī, and Śubhānanā. In Pullīramalaya, "Suvarṇamukhī" refers to Śrīherukī, Mahāśrī, Jālinī, Vajrī, Mahopāyā, and [the others].
There are twenty thousand women born of the mre-sha-can (outcaste) family, such as the terrifying Dang-za-jig-byed-ma. Regarding the other activities, it is said: "Its samaya," and so forth. These samayas to be explained below must be practiced without fail. "Meditation" refers to the meditator. "Emanation of the ḍākinīs" means that the ḍākinīs manifest through the power of compassion. If one asks what that samaya is, it is said: "Concentration," and so forth. "At night" means that in a secluded place, one should perform the secret offering with a delight in concentration; this is the intended meaning. Regarding the benefits, it is said: "In birth," and so forth. "Lord of Heroes" refers directly to the family of Śrī Heruka. "Self-arisen" refers to the accomplished yoginīs. "Left" refers to the yoginīs; by worshipping them, the very characteristics of the teaching will be realized. This is the forty-first chapter. "In that way" means that it should be done according to the sequence taught and the sequence to be explained. "With this mantra" refers to the root mantra, or the seven-syllable mantra, or the mantra: oṃ sarvakāme niḥ sarvabhakṣa saṃśodhaya guhye guhyaṃ vajriṇi svāhā. With this mantra, one should act. "Touching and laughing" means that the practitioner should embrace and laugh with the sounds: ha ha he hai ho hau hūṃ hūṃ hūṃ.
Regarding the phrase "by the truth of great laughter, the holy life": this refers to the form of the external consort, Vajravārāhī, as the nature of the self; the meaning is that one should meditate on the conventional mode of Vajravārāhī. "Her source of phenomena" is the meaning of that term. "Her tears flow" means that tears fall from the eyes of that goddess. "Her hair stands on end through intimacy" means that her body hair stands on end through innate bliss.
With the words "Vajra" and so forth, the individual activities of the practitioner are taught. "Vajra" is one's own sign. "One should not step over it" means that one enters the lotus of the goddess from all things. "Worship" means one should gaze upon her breasts, armpits, and so forth. "This is the sequence of the mudrā assembly" refers to the summoning and so forth to be explained below. "Having performed" means that here, the summoning and so forth constitute the performance of the mudrā. "Reciting the mantra" refers to the mantra of the eight modes of laughter to be explained below. "Supreme joy" means to cause passion.
With the words "in the form of Ha Ha" and so forth, the activity is taught. "In this vicinity" means directly before the practitioner. "Always" means for as long as the practitioner remains. "Delight" means to play. "Mantra and concentration well-joined" refers to concentration. Preceded by the meditation on the Blessed One, this is the mudrā of summoning and so forth.
Mantra is characterized by realization. The "Principal Lady" and so forth are further teachings on the activities. Among the heroes, there are Khaṇḍakapāla and the rest; the "Principal Lady" refers to the yoginīs such as Caṇḍākṣī, and together with them, the hair of the practitioner will stand on end. "One should not meditate on the vajra" means that this is preceded by the practitioner's activity. "Examined by the left" means that it is intended to be certain for whichever yoginī [performs it]. This is the forty-second chapter.
Then, regarding "Avalokiteśvara" and so forth: "beholding" refers to the yoginīs beholding the practitioner for the purpose of taking him under their care. This is connected to the phrase "that is explained." "Non-dual with the heroes" should be understood as "of whom." The intention is that by looking at whom, the practitioner will go to that state where, like a hero, he exists in union with the yoginīs in a non-dual manner. If one asks, "Having become what will the yoginīs behold him?" it is said: "The locations" and so forth. The "locations" are Pullīramalaya and the rest. Their "divisions" are the locations and so forth. The "ritual" for those is the practitioner, who should apply them to his own body according to the certainty of the locations. That itself is the "blessing." "Always delighting in meditation."
Regarding this, if one asks, "How will those who always delight in meditation and always abide in meditative equipoise be perceived?" it is said: "At the crossroads of the path," and so forth. The "abodes of the heroes" refers to the sacred sites and so on. Now, in order to show how to please [the deities], it is said: "Naked," and so forth. The offering of the mudrā by the yogi who wears the directions as his garment should be performed naked. "The supreme state of action itself" means that this is the very act of offering; therefore, one becomes liberated into the supreme state. "Covered," and so forth, refers to wearing a tiger skin. "The others" refers to the six mudrās. "Covered" means generated upon the body of meditation. "One is not stained by desires" means that as long as the practitioner engages in reliance [on the practice], they are not stained until the attainment of authentic wisdom. Alternatively, it means that the joyful mind is not stained by any faults. "Likewise" is a summary, meaning that in that same way, one should please [the deities] with one who is naked and has loose hair. By the words "root mantra," and so forth, one should bind the directions by reciting the root mantra or the sumbhani mantra and so on. "Likewise" refers to the fence, the tent, the canopy, the net of arrows, the net of fire, and the mantra in the directions. "Perform the offering," and so forth, means that one should perform the offering in such a way that even the gods do not see it.
This teaches the offering that is most worthy of being kept secret. Alternatively, if one recites the root mantra and arranges the four mantras such as sumbha ni in the directions, and meditates on being enclosed within the vajra fence and so forth, then even the gods will not see one; this is the meaning. The passage beginning with "with handfuls of flowers" is explained exactly as it is in the Pañjikā. The phrase "thousands" and so forth indicates that "thousands" is an illustration; the intention is that one brings under control those who dwell in the reaches of space, which are without end, using handfuls of flowers. The phrase "will be brought under control" and so forth demonstrates the power of the practitioner. "It also brings other states of existence under control" means that one brings under control the states of existence among those dwelling in the three realms. "Lord of Speech" refers to Bṛhaspati. This is merely an illustration; Viṣṇu, Maheśvara, Vasuputra, and others will also be summoned. "The Lords of Speech" refers to the summoning of Sarasvatī and countless other gods and goddesses. "Whatever there is, moving or in the underworld" means that one will come to know all the various distinctions of whatever exists within the three worlds. The passage beginning with "in villages and cities" indicates the locations for the recitation of the secret mantra.
"Indivisible" means that it abides inseparably together with the seven-syllable [mantra]. "Without exception" means that all [the syllables] should be written with their heads facing downward. "The mountain-holders are also not otherwise" means that by this sequence, even though mountains and so forth exist, there is no doubt. "In my body" and so forth teaches the ritual for dreams: one should include the meditation on the maṇḍala-cakra within one's own body according to the proper order, sit upon a kuśa-grass mat smeared with the five nectars (amṛta), and recite the seven-syllable mantra one hundred and eight times. By being made to sleep right there, [the deity] will reveal [the dream]. "By the yoginī" is the remainder [of the sentence]. She will reveal what is desired in the mind. "Life" and so forth are explained in various other ways in this commentary according to the oral instructions (upadeśa) of the guru. Regarding "the recitation of the mantra": at whatever time [it is appropriate], one should summon a young maiden, bathe her with fragrant scents at dawn, and consecrate her eyes one hundred and eight times with the near-essence mantra (upahr̥daya). Having first performed offerings to a painted image, a cast statue, or the like, one should smear lac upon a sword, a lamp, or a mirror, anoint it with mustard oil, and show the thumb to it. "Likewise" and so forth refers to a crystal, water, or a vase. Following that, by means of the sword and so forth, the auspicious or inauspicious [omens] will be revealed in the manner of an optical illusion.
Regarding the statement, "it will indicate the virtuous and the non-virtuous," this should be understood as occurring immediately after the descent of the prasena (divine mirror) as will be explained. The phrase "meditative concentration" (dhyāna) and so forth should be applied together with the statement, "Then, the seven syllables of the Hero." This very point is taught in the Pañjikā (Commentary) by the words "meditative concentration" and so forth; the phrase "then" and so forth is clarified in the Pañjikā. "From all diseases" refers to the two types of poison; "will be well-established" is the remainder of the sense. "There is no doubt regarding all diseases" means the intention is that all diseases, such as fevers and the like, will be pacified. If one asks from what [source], it is said: "the moon" and so forth; by visualizing the seven syllables abiding within the wheels (cakra) of the crown and so forth, one becomes a protector of the ten directions—this is the meaning. Regarding "beef" (gomāṃsa) and so forth, "mixed with the three sweets" means smeared with butter, honey, and sugar. "Homa" means one should perform the fire offering in the hearth for all activities according to the previously taught ritual. "Secretly" means in a secluded place. Another sādhana is taught: "Then" and so forth. Where? In a royal palace and so forth. "There" refers to another birth. "White" and so forth refers to the distinction of colors according to the specific activity. The fire offering is also taught with the distinctions of white and so forth for all [activities].
"Mechanism" (yantra) refers to the wheels of military arrays, formations, and so forth. "Of poison" refers to the poison characterized by the stable and the mobile, which is to be definitively expelled. "It shall be cleared" means that once it has been aroused, one strikes that wheel with the eye of the left hand; this is the meaning. "Awakened" means that just as those [poisons] are awakened, so too are the childish ones aroused; this is the intention. "Seeing the hand" means seeing the hand together with the drawn wheel. "Forming a fist" means forming a fist with the hand that has drawn the wheel. "Accomplishes suchness" means according to the sequence that will be explained. Regarding "the fruit" and so forth, this is the meaning of the flowers, fruits, and so on of the seven-syllable realization. Now, the gradual sequence of mantra recitation is taught: "The application of the body" and so forth. "In the village" and so forth refers to dwelling in the previously mentioned other abodes of the Mother. First, one is perfected in the nature of the form of the glorious Cakrasaṃvara. Second, one should meditate on the goddess. Third, having completed the sequence as it is, preceded by the offerings and praises starting from the ḍākinīs up to Yamamathani, all activities will be accomplished through the recitation of the mantra; this is the meaning.
It is taught that accomplishments (siddhi) are also achieved through all the activities of mantra. The passage beginning with "The ground" and so forth is easy to understand. This is the forty-third chapter.
Then, regarding the passage beginning with "The messengers" (dūti) and so forth: the messengers are the six yoginīs. Here, because the mantra and the deity are inseparable, the armor mantras (kavaca-mantra) of the female messengers are indicated and taught. "Endowed with the condensed" means they are correctly written according to the ritual procedure. "Endowed with the seven syllables" refers to the near-essence mantra (upahr̥daya) as well. "Whichever" refers to whichever object is to be accomplished. "One should correctly undertake the activity" means that it will be accomplished immediately. This is what is taught in the passage beginning with "In the center of the hand" and so forth.
"The six yoginīs" refers to the armor mantras beginning with oṃ vaṃ and so forth. "Of the wheels" means by drawing a five-petaled red lotus in the palm of the left hand. "The five on the left are endowed with the words of exhortation" means that, arranged counter-clockwise, they are endowed with the words "Summon so-and-so!" directed toward the object of accomplishment. Here too, one should look to the seven-syllable mantra. "If one visualizes the form of the holder" means that one visualizes oneself as the holder of the form of the object to be accomplished. "Reciting the king of secret mantras from the mouth" means that by reciting the near-essence mantra or the armor mantra from the mouth and pointing it toward the hand, that person will be summoned. Now, regarding the phrase "certainly":
Now, the performance of the activities of the armor mantras alone is taught: "Red," and so forth, which is easy to understand. Regarding the line, "Having rubbed with both hands, one should perform the homa for the Yoginī," the meaning is that one should perform the homa into the mouths of the six Yoginīs, such as Vajravārāhī, visualized in the homa hearth after rubbing the dust upon which the armor mantras were arranged on both the left and right hands. Regarding "the fire of an outcaste," the word "or" indicates that [the fire] should be offered. "At night" means at midnight. Regarding "there, facing the object of accomplishment," the meaning is that one should make an image of the object of accomplishment from those ashes, draw a mantra-cakra on birch bark or similar material, and place it in the heart [of the image]; then, one should face oneself toward that [image]. This application should be contemplated, which is taught immediately following [the previous section]; the meaning is that one should perform one hundred thousand recitations of the mantra. The intention for summoning is taught: "They will be brought under control," and so forth, which is easy to understand. Regarding "of that very [mantra]," and so forth, another method is taught: "Having wrapped it in a shroud from a charnel ground." This means that after drawing the cakra preceded by the imperative words "So-and-so's āyuḥ stambhaya" (paralyze the life-force), one should wrap it in a cloth from a charnel ground. "Recited seven times" means it is consecrated seven times with the armor mantra.
Regarding the phrase "having dug," and so forth: it means that preceded by the recitation of the mantra together with the name of the enemy, one should dig into the earth to a depth of eight finger-widths and bury it. The intention of digging and so forth is explained: "by digging" means by burying it. At that time, it will be suppressed; the intention is that for that long, it will remain as their life-force. "With cow's milk" is the remainder of the explanation, meaning that the dust of that cakra should be washed with cow's milk.
With the words "that very [thing]," and so forth, another ritual action is taught: "endowed with the five intoxicants" means endowed with the five parts of the datura plant. "Bound with a cemetery cloth" means it should be bound with the cloth previously described, in the same sequence. "The name of the enemy should also be written" means that when writing the cakra on the cloth, one should write: "So-and-so, umanti kurbanti." "Having recited one hundred times" means that first the armor mantra (kavaca-mantra) is recited one hundred times, and then both are combined into one and made into a powder. "Quickly buried in a cemetery site" means that, as before, preceded by the recitation of the mantra, it should be buried in the ground of a cemetery to a depth of eight finger-widths. The intention is explained by the words "it will go mad," and so forth. The method for restoration is explained by the words "having extracted," and so forth, which are easy to understand. This is the forty-fourth chapter. "Even one hundred recitations" refers to the armor mantra.
The liṅga is self-arisen. Regarding the phrase "seven suns in meditative equipoise," this means that, possessing the deity yoga, one should drink milk each day and constantly perform ablutions. Then, regarding "on the eleventh day," this means that after the seven days, one should fast for three nights and then take [the substance] on the eleventh day. Regarding "the great river," this refers to that which flows from the ocean. Regarding "arising from the secret tantra," this is because it is worthy of being kept secret; the "secret tantra" is the Abhidhānottara-śatasāhasrikā. "Arising from that" means by the sequence taught therein; this is the remaining sense. The samaya taught in other tantras is accomplished; the intention is that it is by a different sequence. Other sādhanas are taught, beginning from "bind the mudrā of the birth-place" and so forth, up to "even the Universal Monarch will certainly be summoned." Here too, it should be applied according to the relevant sequence. Regarding "having made an image of the one to be accomplished," this means having made an image of the object of accomplishment out of beeswax, it should be smeared with red sandalwood, earth from the object's footprint, and the three pungent substances. The phrase "the lord of men together with his retinue" and so forth refers to the final application of the name. On a birch-bark leaf, using the "demon's lac" and gorocanā, one should write the mantra wheel according to the previously taught ritual, incorporating the name of the object of accomplishment—the lord of men together with his retinue. This is the meaning. "Residing in the belly of the one to be accomplished," and so forth.
This means that the cakra should be inserted into the belly of the effigy of the one to be accomplished. Regarding the line, "The practitioner, having pierced the secret place with a copper needle," the "secret place" refers to the organ. Following that, the passage beginning with "the birth-place" and so forth concludes the mantra; the meaning is that one should join the remainder of the ritual action together in front of the effigy of the one to be accomplished and recite the mantra containing the name of the target one hundred and eight times. Immediately following that, the passage beginning with "the little finger" and so forth concludes with the phrase "the mental abode"; this refers to the root sound at the end of the left [hand], and the intention is that it should be generated during the three sessions of the mind. This teaches how the practitioner yogi will bring all passionate [actions] to completion. By the practitioner who has entered into union reciting the mantra one hundred and eight times, that which is to be performed is shown. The passage beginning with "without smoke" and so forth concludes with "from one hundred and eight"; for seven days, during each session, one should heat the effigy in a smokeless fire of khadira wood and recite the mantra at least one hundred and eight times. To clarify the meaning of what was taught, it is said: "Facing [it], having recited one hundred," and so forth, up to the word "undigested," which is easy to understand. The intended meaning is stated: from the words "one hundred times" and so forth, up to the conclusion, "it swiftly effects summoning."
Regarding "recitation," the intention is that it should be performed definitively together with the completion of the seven days. To clarify that very meaning, it is said: "The parasol is the tree," and so forth, up to "will be summoned," which is easy to understand. To explain what will definitely occur, it is said: "Even by those who kill brahmins, Śakra will be swiftly summoned within seven days." To show that all [beings] are summoned by other applications as well, it is said: "The dust of the footprints," and so forth, which is easy to understand. Having arranged the two wheels previously explained upon the two hands, the meaning is that one should perform the homa (fire offering) with the dust from rubbing [the hands] into the embers of khadira wood. Regarding the duration, it is said: "As long as the burning is accomplished." This means that the homa should be performed for as long as it has not yet been accomplished. "The King," and so forth, is easy to understand. Regarding "animals," and so forth, the intention is that by this sequence of summoning, the yoginīs eat the livestock, or if it is a messenger (dūtī), she acts as an attendant. To specifically explain the activity of the messenger, it is said: "Then," and so forth. "Then" means immediately following the restoration. "The messenger of action," and so forth, means a messenger for the purpose of performing the rite; that is the meaning of "for that purpose." "Will seize" means that preceded by the utterance of the person's name, one should say three times, "So-and-so shall be done by her." To summon once again, it is said:
Regarding the phrase "karavīra" and so forth: it refers to that upon which the mantra is to be inscribed. The practitioner should recite the mantra together with the name of the target for whom the rite is performed. "It shall blaze; cast it into the fire of the funeral pyre" refers to the charcoal of a cremation ground. "Swiftly" means quickly. "Having recited the vidyā seven times" refers to that branch over which the vidyā—the armor mantra—has been recited seven times. "Whichever one, having recited, circles" refers to the daughter of so-and-so. The intention is that by circling while visualizing the target, the practitioner will quickly seize the man and make him come and speak. The passage beginning with "at that very moment" and so forth is easy to understand.
Furthermore, the accomplishment of speech is taught: "The flower of the karavīra" and so forth, which is easy to understand. The intention is taught: "The practitioner’s accomplishment of speech" and so forth; "accomplishment of speech" means the attainment of the power of speech. The rest is easy to understand. Regarding the phrase "the applications for summoning" and so forth, the remainder is "these shall be explained." "Red flowers" and so forth generally refers to the karavīra mentioned, but here it is shown as a specific distinction. "Having taken" means one should properly take them even when in a state of wrath. The rest is easy to understand. "Having recited the vidyā one hundred times" means it has been consecrated with the armor mantra.
"Joined together" (kha sbyar) means that the flower is placed in the center of the birth-place and becomes one with the external limbs; this is the intended meaning. "From those flowers" is the third case used in the sense of the fifth case. "The manifest mind is reversed" refers to the actual power of this application. "Mind" is the mind. "Reversed" is the action. Thus it is said: "This is the manifest accomplishment," which means the application seen with conviction. "Amogha" (meaningful) means the result is purposeful. This is the forty-fifth chapter.
Then, and so forth: "The five letters Ha" refers to the five letters of Ha, which are to be shown; this is the remainder. "Whosoever," and so forth: "By means of the five letters Ha" means that by performing the ritual with diligence, one should please the five letters Ha on the hands. "Endowed with the words of exhortation" means that the soles of both hands are smeared with the earth from the footprint of the object of practice, along with poison, blood, and mustard seeds. Upon that, with orpiment, asbestos, turmeric, and gallstone, one should correctly write the five letters Ha in the center of a five-pronged vajra situated in the sun using a sprout of a crow's feather. One should likewise visualize it through meditative concentration. Then, preceded by the recitation of the object of practice's name, one rubs the two hands together over embers of khadira wood or a funeral pyre fire, and performs the fire offering (homa); this is the intended meaning.
One should understand that the meaning of this is also taught in brief in the Commentary on Difficult Points. Regarding the phrase "one's own blood" and so forth: by this sequence, one should write the five syllables ha in a skull-cup and so forth, and likewise visualize them through meditative concentration. Then, having mixed one's own blood with the blood of a woman and placed it in the skull-cup, one should perform the propitiation preceded by the recitation of the name of the person to be acted upon. Regarding the phrase "if" and so forth: if, in the absence of those two, one recites the five syllables ha together with the name of the person to be acted upon while filled with wrath, then at that time it will be accomplished exactly as taught. Some explain this as the sequence for killing.
The sādhana of the Yoginī is taught: regarding the phrase "cat" and so forth, the meaning is that one should offer homa and bali to the ḍākinīs using the flesh of a cat and so forth, which are perfected from the seed-syllables of the five has situated upon a moon. "Having performed the recitation in the hand" means reciting the syllable in one's own hand up to a thousand times. "To whom the threatening gesture" and so forth means that one should make the threatening gesture while reciting the mantra with wrath. "To restore to life" means reciting the mantra with peaceful intent, which is the meaning of "being free from the threatening gesture." This is the forty-sixth chapter.
The word "then" refers to what is to be explained. In this chapter, the extensive range of the mantra of the ḍākinīs' essence, which was previously summarized in reverse order, is taught. The word "furthermore" refers to other activities.
If one asks which mantra it is, it is said: "The heart mantra of all ḍākinīs" is intended to mean the heart mantra of all ḍākinīs, such as Vajravārāhī and others. If one asks what the result of this is, it is said: "Here," and so forth, refers to the heart mantra of the ḍākinī that will be explained. "On clay" means that this mantra is empowered one hundred and eight times over the clay adhering to the hands of a potter. It is intended that the preliminary service (pūrvasevā) should be performed for one hundred thousand recitations, or one hundred thousand according to the number of syllables. "For paralyzing and summoning." The fruit of the kākaṇḍīka is the fruit of the Great Black One (Mahākāla). "The nails of one who is extremely hungry" refers to a corpse, according to the Pañjikā; according to others, it is the nails of a crow. The eleventh pill consists of equal parts. "Having bound the hand" means having taken it with that hand and forming a fist. Every day, in each session, one should recite eight thousand times for up to twelve days. "Twelve" means that after completing the activities of twelve days, those [substances] are washed away, and then one acts according to one's own desire; this is the intended meaning. "Reviving" means by shaving the hair; this is the oral instruction (upadeśa). "Of the arura" means the meaning of eight hundred arura fruits. "The great bird," and so forth, means that one should perform a fire offering (homa) for seven days, with eight thousand recitations of the mantra in each session every day, using sticks from the nest of an owl.
"Chaff" refers to the number eight thousand. "Reciting the name" means reciting the mantra eight thousand times while relying upon the name of the person to be accomplished. "Reciting again" means [reciting] eight thousand times. "Having made a cord and recited over it" means taking the cord in hand and consecrating it eight hundred times with the mantra, together with the name of the person to be accomplished; this is the intended meaning. It should also be performed in other ways. "Having consecrated the grain" means consecrating it with the mantra eight thousand times during each session for seven days. "By seven nights" means that the practitioner should perform all these applications during the seventh night; it should be accomplished by means of the mantra of the preliminary service (pūrvasevā). This is the forty-seventh chapter.
Then, regarding the phrase "Furthermore," "furthermore" refers to another mantra. If one asks what that is, it is said: "The heart mantra (hṛdaya) of the virtue of all ḍākinīs." "Of all ḍākinīs" refers to Vajravārāhī and the others. "Heart" refers to the heart mantra. "Virtue" means that it causes those who engage in virtue to engage in virtue. "By all the yoginīs, it accomplishes all desires" means that all the yoginīs are capable of accomplishing the excellence of practitioners. "By mere recollection" means that immediately following the preliminary service, by the mere recitation [of the mantra], [it is effective] for the fire offering (homa) and so forth.
Regarding the phrase "by that alone" and so forth, it refers to the recollection of the initial prior service (pūrva-sevā). Following that, it is the accomplishment through recollection and subsequent recollection. "By that alone" means without depending on the homa and so forth as previously described. "The authentic accomplishment gradually" means that by entering the stages of service for the yoginīs and traveling to the sacred sites (pīṭha), secondary sites (upapīṭha), and so forth, one is blessed by them and will attain the authentic accomplishment through the nature of Cakrasaṃvara; this is the meaning. The phrase "svāhā" and so forth is stated in reverse order. "Accomplished by reciting" means that whoever has accumulated merit performs all activities without depending on the prior service and so forth. The meaning is that others must indeed depend on the prior service and so forth. If one asks what that is here, it is said: "the ḍākinīs" and so forth. "Ḍākinī" is the brief explanation. "Yoginī" is the detailed explanation. If one asks who they are, it is said: "Khaṇḍarohā, Lāmā, and so forth." By mentioning "and so forth," all those residing in the celestial mansion (vimāna) are included. "Likewise" and so forth refers to the heart mantras (hṛdaya) of the other accomplished yogins. The greatness of the self is stated as "under the earth" and so forth, all of which is easy to understand. Regarding "upon that" and so forth, "ḍākinī" refers to the ḍākinī, and "Lāmā" refers to the Lāmā.
Regarding the term khaṇḍaroha: khaṇḍaroha refers to the three yoginīs; these are merely illustrative examples, for one should also mentally visualize the other members residing in the yoginī maṇḍala. Regarding "of the heroes": this refers to the heroes who are accompanied by heroines, which is the Blessed One together with wisdom. The "ha ha" and so forth indicate a great laughter. The detailed explanation provided in the phrase "the hero among heroes" is stated as follows: "the twenty-four," and so on. "The twenty-four heroes" is the genitive case used in the sense of the accusative. Regarding "Vajrasattva" and so forth: this is taught according to the sequence of the names of the twenty-four heroes, beginning from the body wheel (kāyacakrā). This sequence is clearly evident in the ritual of the sādhana. Regarding "Khaṇḍakapāla and so forth": by mentioning "and so forth," it indicates their respective positions here. Regarding the word "o": the meaning of the word "o" is completion; it means that the mental visualization, beginning with Vajrasattva and ending with Khaṇḍakapāla, is fully established. Regarding the greatness of the heroes arranged in the maṇḍala, it is stated: "the twenty-four," and so on. "By the twenty-four heroes" is the genitive case used in the sense of the instrumental. If one asks, "Are only these heroes to be arranged, or together with others?" it is stated:
"By the heroes, the ḍākinīs themselves," it is said. Regarding "the yoginīs," the remainder is "one should meditate upon the yoginīs." If one asks who they are, it is said: "Pracaṇḍā and so forth." "Likewise, others also" means that Pracaṇḍā and the others should likewise be meditated upon. "Offering according to the previously explained ritual" means that one should offer in sequence, as taught in the first and third chapters. "Of the yoginīs" means belonging to the yoginīs. "The abode of all accomplishments likewise" refers to engaging in the offering. "Likewise" means the offering of the yoginīs within the celestial mansion. "This is well-spoken" means this is the characteristic of offering and meditating. "Well-spoken by tens of millions of Buddhas" refers to Vairocana and the other tens of millions of Buddhas. "By tens of millions of heroes" refers to the tens of millions of [deities] such as Śrī Cakrasaṃvara. Furthermore, to describe the greatness of the heroes, it says "each one," and so forth; here, for each hero, a yoginī is taught individually. In the ultimate sense, the meaning is "the yoginīs whose number is determined to be tens of millions." Now, to describe the greatness of the yoginīs, it says "the yoginīs," and so forth, which is easy to understand. This is the forty-eighth chapter.
Then, regarding the phrase "Furthermore, etc.," the statement "Just as the action of a beast by means of the ritual" is intended to mean that, preceded by the yoga of the donkey according to the ritual, one should visualize and then perform the accomplishment of food, both solid and soft, through the ritual of tasting the amṛta. Regarding the phrase "Whosoever, etc.," it means "by mere knowledge," that is, by the mere blessing of the extraordinary. "Accomplishment" refers to the characteristics that will be explained below. The ritual for rice and so forth is taught: having made an image in the form of a donkey from rice flour, one should visualize it as various kinds of beasts and so forth; this is the intended meaning. That very point is explained clearly in the Pañjikā as being "He-ru-ka." Regarding the question "As a beast?" it is said: "The donkey, etc.," where the word "etc." includes the crow, the owl, the vulture, and so forth; this is the third case used in the sense of the first. "Various" refers to other various beasts. To complete the ritual of the "seven-birth" [being] as taught in the eleventh chapter, it is said: "These, etc.," meaning that these are the supreme seven-birth beings other than those just mentioned. The intended meaning is "the ritual of the seven-birth beast." The phrase "according to the characteristics" is connected to the statement that the characteristics of the seven-birth being should also be explained. The phrase "one, etc." shows the possibility of the seven-birth [being]. Regarding the question "Which beast?" it is said: [the donkey, etc.]
The passage beginning with "Whoever" and so forth is easy to understand. Regarding the phrase "smelling" and so forth, it means that the olfactory consciousness of one who possesses the characteristics of a "seven-birth" being, as previously explained, fully discerns [the target]. The phrase "touched by the body-consciousness" is also the intended meaning. This is an illustration; one should apply it individually to understand that the visual consciousness and the others also fully discern [the target]. The phrase "whoever makes the drop" intends that one should make a drop of gi-wang at the heart according to the sequence that will be explained. The term "drop" is indicated by the essence-mantra of the sentient being's name; the meaning is that one makes a drop of gi-wang consecrated with that mantra. "Restoring by means of restoration" is the pith instruction. The phrase "of the tree" and so forth means "of whichever tree." The term "drop" is the remainder [of the phrase] "by the essence-mantra." The phrase "of the cattle themselves" means "of a certain one among the cattle previously mentioned." The phrase "having shown the five limbs" means "together with the hair, claws, teeth, skin, and flesh." "Liberation is achieved by releasing" is the pith instruction.
Furthermore, if one asks what the accomplishment (siddhi) of these is, it is said: "Yoga" and so forth. The intention is that through yoga practiced with supreme excellence and the recitation of mantras, the accomplishment will be achieved for whomever by that very name.
Regarding the passage beginning with "afflictions" (kleśa): "delighting in sin" means that those who delight in sin are unable to even mentally offer a mere morsel of food. Regarding the passage beginning with "that": because of the power of sin, the path to their accomplishments (siddhi) is obstructed; this describes the ritual for the "seventh birth." Now, the ritual for other animals is taught, beginning with "elephant" and so forth; the meaning is that by reciting the ritual for these exactly as it is, even an ugly form will become beautiful. The passage beginning with "at will" is easy to understand. This is the forty-ninth chapter.
Then, with the passage beginning with "thereupon," the fire offering (homa) is taught. "By which authentic ritual" means by the sequence taught in the thirty-fourth chapter. "Accomplishment" refers to empowerment (abhiṣeka) and so forth. "Spittle" refers to saliva. "Mentioning the name" means mentioning the name of the person to be accomplished. "One's own desire" means the wish or aspiration. "Lord of Yogins" refers to the body of glorious Cakrasaṃvara. Regarding the passage beginning with "kuṣmaṇḍa" and so forth, the method for binding the mouth is clear from the commentary. "The tāla leaf of the house" means that the fire offering of the leaves of the dwelling should also be performed for that purpose. Thus, the ritual for bringing the yogin under control is taught in the form of the teaching.
Regarding the phrase "one's own desire" and so forth, the intention is that one should act at the time when such a desire arises. Thus it is said: "Wherever and there it abides." Here, "wherever and there" means that one does not even perform the action. Furthermore, it is explained: "The abodes of the yoginīs and so forth." This means by way of the symbols for the ten grounds, such as the Joyous (pramuditā), and the sites (pīṭha) and near-sites (upapīṭha). "Yoginīs" refers to the other yoginīs. If one asks what the purpose of those abodes and so forth is, it is said: "Śrī Heruka," and so forth. "The limbs of the body" refers to the nature of the major and minor limbs. "The body is the essence of all that is stable and moving" means that all these are the limbs of the heroes (vīra). "The stable" refers to the mountains and so forth. "The moving" refers to living beings; the phrase "wherever they abide" is a collective summary. If one asks in what manner those are designated by such symbols, the terms "abode" and so forth are easy to understand.
"Practicing together with Śrī Heruka, this is the inner nature" means that this is the abiding on the grounds and so forth within the inner nature. "The external is the nirmāṇakāya" means that one practices together with and traverses the grounds with Heruka in the form of the nirmāṇakāya. "The grounds of the ten perfections" refers to the ten grounds whose nature is the ten perfections. "The yoginīs in the language of the barbarians" means that this is the symbolic terminology of the yoginīs.
If one asks how the nature of the limbs and sub-limbs of the glorious Heruka constitutes the sacred sites and so forth, it is said: "The higher realms, the earth," and so on. Whatever is renowned in the three worlds, such as the forms and so forth as they have been taught, is explained as that which is expressed by the terms Pullīramalaya and the rest. "Abiding as the inner self" means that one should understand them as perfectly abiding within the limbs and sub-limbs of the glorious Heruka. This is also clear from the ritual of the sādhana, so it should be consulted there. Regarding this very point, it is said: "The glorious great king Heruka, the sovereign of all desires." This is connected to the phrase "is to be accomplished." "Possessing hands and feet everywhere," and so forth, teaches that he abides as the inner self in order to clarify the mouth and other parts situated within the body. How this is clarified should be understood from the sādhana. "The world possessing skulls everywhere" refers to that which possesses the hearing of the accomplishment of listening and being made to hear; thus, "hearing" is of two kinds. "Completely covering and entering" means that he dwells in the sacred sites and so forth, which take the aggregates and so forth as their objects. Then, "for that reason," and so forth, means that because it is so, for that reason, the Blessed One, who has perfected the accomplishments, should accomplish the purpose. "With a mind possessing concentration" means with a mind endowed with meditation. "The practitioner," and so forth, is easy to understand.
This is the fiftieth chapter. Regarding the passage beginning with "Then," "pith instruction" refers to the stages of meditation. "Hidden" means secret. "In the symbolic language of the heroes" means that which is to be realized by the hero, the practitioner; it is expressed in their symbolic terminology. "Garment" refers to a tiger skin, or alternatively, the celestial palace. "Five mudrās" refers to the wheel and so forth; "and so forth" includes ash. "The limb of insight" refers to embracing insight. "Kīla and pavilion" refers to the ritual of driving in the kīlas, the vajra fence, the pavilion, the canopy, the net of arrows, and the assumption of a dwelling of vajra nature. "Perfectly reciting the āli and kāli" means arranging the garlands of the āli and kāli vowels and consonants all around the perimeter. "Preceded by the emptiness of causes and so forth" means together with the realization that all phenomena are devoid of causes and so on. "Abiding in the entry of the nāda and so forth" means that the three syllables, in the form of the nāda, are fully grasped as the cause for the entry and generation of Heruka. By the use of the word "and so forth," it is implied that from those very three syllables, the deities of the three wheels are emanated. "Possessing the application of the manner of withdrawal" means that those deities, having first performed the benefit of sentient beings, are withdrawn into the three syllables. "Satisfying with nectar" is well known. "Nirvāṇa" means that once meditation is complete, the deities should be fully dissolved into one's own body.
Regarding "the hand offering," this refers to the placement of the deities upon the left hand. "Empowerment" refers to the conferral of the initiation. "Perfectly protected by the great armor" means that one should visualize the male and female deities in their respective positions by means of the two armors. "One should offer with all mantras" means that one should offer praise with the eight-line mantra. The passage beginning with "Whosoever practices" and so forth teaches the benefits for the meditator. "Just as former sins are exhausted" means that whatever sins were committed previously, they will be exhausted by this. "The signs of all" means that one becomes distinguished by the marks of a great being. The passage beginning with "Whoever this is" and so forth is spoken again for the sake of clarification; everything is easy to understand.
If one asks, "What is the distinction of this yogi who has fainted in the manner of the teaching compared to others?" it is said: "At the time of death," and so forth. When others die, they go to the realm of Yama. "The yogis" refers to the practitioners of yoga. "The celestial realm" should be connected with the phrase "they are led to Sukhāvatī." If one asks, "By whom?" it is said: "The glorious Heruka and the yogis," which means by the heroes such as Śrī Heruka and the yoginīs. If one asks, "What will happen to them?" it is said:
Regarding the phrase "various" and so forth, here the third case is used in the sense of both [the agent and the object]. This is stated: "This conceptualization called 'death'..." The term "death" refers to worldly conceptualization. In the ultimate sense, the yogi departs after completely relinquishing the former abode and relying upon most exceptionally sublime abodes.
The phrase "in that way" and so forth means that because one practices according to the very sequence of the teaching, the result is the exceptionally sublime [state of] the Blessed One and the Yoginī. "Great Hero" refers to the heroes of the glorious Cakrasaṃvara and so forth. "Yoginī" means that from Vajravārāhī onwards, they are all difficult to find; this is the meaning.
Now, the result of being endowed with devotion is stated: "The glorious Heruka..." and so forth. "If, having known [this], one is not devoted" means that even though one knows the exceptionally sublime result, if one does not act with devotion, [the consequence follows]. The phrase "poverty" and so forth is easy to understand.
Seeking the benefits of the teaching, in order to once again meditate upon the Blessed One, it is said: "The necklace..." and so forth. "The āli and kāli in the center of the variegated lotus" means that upon the variegated lotus, the āli and kāli completely transform into what is called the moon maṇḍala. "Embracing the body with vajra and bell" means embracing Vajravārāhī with hands holding a vajra and a bell. "Possessing half of the twenty-four..." [is stated].
This refers to the twelve-armed [form]. "Surrounded by hosts of heroes and yoginīs" means being completely encircled by heroes and heroines. One should meditate upon the Great King, the glorious Heruka, who has thus been fully transformed. "All heroines and yoginīs" refers to the heroes and yoginīs. "Together with the retinue" means including the retinue from the ḍākinīs up to Yamamathani. If one asks, "What is to be visualized as one?" it is said: "In the center, the one endowed with union," which means he is established in the center of the maṇḍala. One should meditate.
What is that which is to be meditated upon? It is said: "All," and so forth, which is easy to understand. Now, in order to understand those who disparage the Secret Mantra of the Mahāyāna and those who disparage the Yoginī Tantras, it is said: "Diverse inclinations," and so forth. This is for the sake of the needs of worldly beings; "all worldly beings" refers to Cakrasaṃvara and the like. This very point is stated: "Inconceivable," and so forth. Then, in order to demonstrate the play of the Buddha, it is said: "Sūtras," and so forth. "Sūtras" refers to the explanation of sūtras such as the Lalitavistara. "Kriyā" refers to the explanation of the Siddhaikavīra and so forth. "Caryā" refers to the explanation of the Bhūtadāmara and so forth; this is the sixth stage of the primary meaning.
Regarding the term "Secret Yoga," it is explained as the mantra of the most secret bliss arising from the meditative union of method and insight. "Engaging sentient beings" refers to engaging sentient beings through the turning of the wheel of Dharma and so forth. "Those who are liberated" refers to the direct realization of emptiness. As for the phrase "rejoicing in each of these," since these have been taught in succession, the meaning is that others should also be taught out of compassion for those to be trained, just as the Blessed Buddha rejoices. This is the fifty-first chapter.
In some places the cause and in some places the explanation are taught; at the time of explaining, one should take that very [meaning] and analyze this source text. Having familiarized myself with the oral instructions spoken by the learned gurus and the Victors, I have composed this in general to remember the welfare of others. Although others may now have doubts regarding this, I have composed it through familiarity. From the Commentary on the Explanation of Both: "By whatever great virtue has arisen from this, may all wandering beings become the foremost of the three wheels." The Commentary on the Explanation of Both, composed by the great master Tathāgatarakṣita, is complete. It was translated, edited, and finalized by the Indian abbot [Tathāgatarakṣita] himself and the Tibetan translator, the monk Dharmabhadra. In the southern land of Ativiśa, in the city of Bhañchamā, born into the Kāyata family...