Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This commentary on the Cakrasaṃvara tantra serves as a technical manual for the practitioner, aiming to bridge the gap between the condensed, concealed language of the tantra and the actualized experience of the yogi. The author argues that correct interpretation is contingent upon the practitioner's altruistic motivation and a thorough cultivation of the fivefold nature. The text moves from theoretical foundations—distinguishing between causal and resultant tantras and defining the nature of ultimate truth—to the precise mechanics of ritual practice. It commits the reader to a rigorous system of visualization, including the construction of the maṇḍala, the use of mudrās, and the navigation of the womb-birth sequence. By integrating Madhyamaka philosophy with esoteric praxis, the work asserts that the realization of non-dual wisdom and the state of total luminosity are achieved through the synthesis of method and insight, ultimately transforming the practitioner's perception of the aggregates and elements into the pure body of a deity.
Provenance
About this text
A commentary on the Glorious Saṃvara titled "The Glorious Expertise in Suchness," the Śrītattvaviśadānāmaśrīsaṃvaravṛtti belongs to the tradition of the Śaṃvara and Related Tantras. The work is attributed to the Indian author Śāśvatavajra. It was translated into classical Tibetan by shakya’i dge slong rin chen grub and is preserved in the Tengyur, volume མ, where it extends over 199 pages. The author intends to explain the suchness of the concealed condensed tantra for the benefit of the learned, positioning the Mantra Vehicle as the supreme vehicle of the Great Vehicle. The work enacts a synthesis of esoteric praxis and Madhyamaka philosophy, specifically the Madhyamaka of great bliss, which is free from conceptual analysis. It addresses the nature of the conventional—characterized by weariness and uncertainty—and the non-duality of the ultimate. A scholar or serious reader consults this text today to examine the theoretical foundations that distinguish between causal and resultant tantras and to understand the philosophical framework used to navigate the tension between the existent and non-existent within the context of the Cakrasaṃvara tradition.
Cite thisAnuvāda, “A Commentary on the Glorious Saṃvara called “Mastery of the Glorious Suchness”” (Toh 1410), machine draft, 2026.https://naxiai.com/tibetan/works/toh1410
Summary & commentary
Significance
The work is significant for its attempt to systematize the complex iconography and ritual requirements of the Saṃvara tradition within a philosophical framework. It provides insight into how later Indo-Tibetan scholars reconciled the literal instructions of the tantras with the non-conceptual goals of the Great Vehicle.
Structure
Passages
Section
Description
1-12
Foundations and Classifications
Introduction to the text, classification of Yoga and Causal tantras, and the philosophical definition of ultimate truth and the eighteen emptinesses.
24-93
Ritual Preparation and Visualization
Instructions on the maṇḍala, the arrangement of weapons and fences, and the preliminary offerings and purifications.
116-231
Esoteric Identifications and Practices
Descriptions of deity characteristics, the nature of accomplishments, symbolic interpretations of animals as sensory organs, and the visualization of Mount Meru.
254-272
Advanced Realization and Mudrā
Detailed placement of deities on the hands, the application of Madhyamaka views to non-dual wisdom, and the discipline of the mudrā.
Themes
The Nature of Suchness and Emptiness (3, 6, 266-268, 271)
Ritual Visualization and Maṇḍala Construction (47, 93, 231)
Symbolic and Coded Language (10, 11, 162)
The Union of Method and Wisdom (5, 7, 270)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Commentary on the Glorious Saṃvara called “Mastery of the Glorious Suchness”·
In the language of India: Śrī-tattva-viśada-nāma-śrī-saṃvara-vṛtti. In the language of Tibet: Dpal sdom pa'i 'grel pa dpal de kho na nyid mkhas pa zhes bya ba (The Commentary on the Glorious Saṃvara, titled "The Glorious Expertise in Suchness"). Homage to the glorious Cakrasaṃvara!
I prostrate to the bodhicitta, which is entirely non-apparent and peerless, faultless and solely peaceful, devoid of substantiality, and pure by nature.
He who, with the tongues of emptiness, has tasted the vajra water, excrement, and blood; who, with the teeth of loving-kindness and so forth, has devoured the flesh of the face, hands, and feet—he is the ḍākinī. He who, with the great mouths of the five superknowledges, has devoured the hosts of the cattle of sense objects—he is the Fierce One (Rudra). I bow to that Saṃvara who, through the supreme discipline of merit and wisdom, is free from the three stains and possesses the three eyes.
Here, the sons of the Victors have composed an extensive explanation of the King of Tantras, the Saṃvara, which is the essence of the Vajrayāna analyzed by the well-accomplished ones. As for me, one of dull intellect, having entered the ocean of the flavor of the meaning—why would even a fly not fly through the path of the sky, the sky?
Like gold that has been beaten out, like a fully blossomed lotus, like one oppressed by hunger eating well-prepared food, like a fine letter being opened, or like a jewel casket being unlocked—here, the excellent tantra is analyzed, and one holds to the supreme joy. The Teacher who reveals the Sambhogakāya, the dharma that is free from the entities of pleasure and suffering—
Appearing in various ways like emanations, illusions, or magical displays, and possessing miraculous powers in the sky, I bow to the stainless essence, the supreme body worshipped by the three worlds. I shall explain the suchness of the concealed condensed tantra for the sake of the learned.
From the Great Vehicle, the supreme vehicle is the Mantra Vehicle, which is easy to practice. It is not for Hearers, nor is it for Solitary Realizers; it is the condensed meaning of the Mahāyāna. Unexperienced by any non-Buddhists, it relies upon the system of the Perfections. The system of Secret Mantra has many enumerations: the nature of both Action and Performance tantras, as well as Sūtras, Tantras, and Kalpas. The eighty-four thousand heaps of Dharma were taught by all the Buddhas.
From among those, the most essential tantra is the Ḍākinīcakrasaṃvara, which relies upon the twelve limbs of speech and expresses the pith instructions of the Ḍākinīs. It is the method for accomplishing the fivefold manifest complete enlightenment, the nature of the expanse of reality (dharmadhātu). It is the union of insight and method; the fifth is the state of union. It is neither passion nor the absence of passion; it is not to be perceived as a middle way. This is the supreme non-dual vehicle, the illusory seal of all women.
In this age of the five degenerations, when practitioners are attached to their intellects and have short lifespans and little diligence, [this was taught] for the sake of condensing the extensive. The Victorious One taught the non-dual Perfection of Insight at glorious Dhānyakaṭaka, the vehicle of the perfectly complete Buddha.
The resultant tantra is unsurpassed; where those who desire bliss
strive with enthusiasm, they accomplish it even through hardships.
That which is clear yet difficult to fathom,
existent and yet not existent,
dependent, uncertain, and non-pervasive—
whatever is the conventional, characterized by weariness,
therefore, the Madhyamaka of great bliss, free from conceptual analysis,
the non-duality of emptiness and compassion,
wherein the mind is completely luminous—
in this very life, buddhahood itself
is the joy and bliss to be accomplished.
Ema! Whatever is the ḍākinī tantra,
it is the supreme among all tantras.
The wisdom that is the lord of the three realms
does not exist apart from this.
This very non-dual reality
is the differentiation of the two truths.
By three [methods], the conventional is thoroughly expressed;
by two, the ultimate.
The yoga of conceptualization, vajra recitation,
self-consecration, clear light,
and the union—these are the five stages
explained in all the tantras.
Having understood the five stages at the end of the stages,
one enters the six parameters of the tantra.
In the tantra, there are three concise presentations
and three detailed explanations.
Regarding this commentary,
as it is briefly presented in the Yoginīsaṃcaryā-tantra,
so too is the detailed explanation.
The individual detailed explanations, the symbols,
and the entire extensive ritual—
the concise presentation is the nirmāṇakāya,
the detailed explanation is held to be the saṃbhogakāya,
and the individual detailed explanations in their entirety
teach the reality of nirvāṇa.
O Hero, you have explained to me: the Buddha is difficult for non-Buddhists to realize. Following only this path of sounds, corrupted sounds, and symbols, and having developed faith, they speak of it; they abide in the manner of yogic conduct. But those obscured by foolish ministers and evil sins, possessing the intellect of children, and those immature sentient beings who cling to external treatises—even they do not know it. Covered by the darkness of ignorance, always delighting in manifest pride, and possessing the seven mental states such as pride and so forth—even they do not know the secret sphere of activity of the Buddha. Furthermore, the concise teaching and the detailed explanation are the destruction of the words of the commentary. The extensive commentary that clarifies all meanings through the great concise teaching and detailed explanation is for those who have attained the superknowledges; it is not for the mere scholar. Thus, it is purified by the six limits, and likewise, it is the binding of the six families. The tantra is explained in three ways by means of the causes that accomplish the result. The Tattvasaṃgraha and so forth are the tantras of the methods for accomplishment. Tantra is explained as a continuous flow, arising from the preceding to the subsequent. That which is the secret and the great secret is asserted to be the subsequent tantra. Whatever consists of the five secrets is declared to be the root tantra. The family, the maṇḍala, the birth of yoga, the empowerment, and the great mudrā—these are the Abhidhāna-uttara and so forth, as well as the Guhyasamāja-uttara itself.
The results are the Yoga Tantras,
Known by the names of insight and method.
As for the actions, they are the Guhyasamāja, the Saṃvara, and so forth.
The root and causal tantras are the Vajraḍāka, the Vajramālā, and so forth,
Which are understood through the methods of explanation.
Following the explanatory tantras,
The Victorious One intended the explanation of the tantras
Through the logic of the seven ornaments.
Therefore, one should engage with them.
Likewise, in the explanatory tantra Jñānavajrasamuccaya, the great bodhisattvas asked: "Blessed One, what are the seven ornaments?" The Blessed One replied: "The five introductory topics, the explanation of the six parameters, the four types of logic, the four types of explanation, the two types of classification, the examination of the five types of disciples, and the intention through the two truths."
The detailed explanation here consists of the name, the reason, the author, the measure, and the purpose.
There is the intentional explanation and the non-intentional,
The provisional meaning and the definitive meaning,
The literal and the non-literal.
There are the tantra, the introductory setting, the etymology, and the cause.
There are the literal meaning, the general meaning, the hidden, and the ultimate.
There is the explanation for the assembly and the explanation for the individual disciple.
There are the jewel, the sandalwood, the lotus, the white lotus, and the utpala.
There are the conventional truth and the ultimate truth.
Son of good family, the conventional is unstable and shifting.
Its truth is like the moon in water.
The ultimate truth consists of the eighteen great emptinesses. Its truth is the limit, the sequence of the abodes. Following the Vajramālā, I shall state the detailed explanation: "The name of the tantra is the title; the reason is for those with desire. Its author is Vajrasattva; the measure is the stages and so forth. The purpose, counting and so forth, is even the supreme Buddhahood itself. For sentient beings who desire excellence, it clearly reveals the reality of phenomena. 'Neither attached nor detached' and so forth is the intentional explanation (saṃdhāyabhāṣita). Showing that reality to the inferior is the non-intentional explanation (nāsaṃdhāyabhāṣita), such as 'pure in all selflessness and emptiness.' For the unfortunate, the lotus, sandalwood, and so forth are explained as the provisional meaning (neyārtha). The lotus and so forth as the consort and so forth, which show the authentic meaning, is the definitive meaning (nītārtha). In the Kriyā, Caryā, and both types of tantra, the literal words in the kalpa and so forth, and the rituals of the maṇḍala and so forth, are clearly taught for the sake of ordinary people. Words such as 'feces' and 'urine' are used in worldly treatises and by outsiders; those words expressing objects and so forth taught in the tantra are not [literal] words. The literal meaning (akṣarārtha) is the meaning of the words alone. The general meaning (sāmānyārtha) has two divisions: removing the regret of the hearers (śrāvaka) and clarifying the generation stage. The hidden meaning (garbhārtha) is explained in three ways: desire, phenomena, and conventional truth. Because the three wisdoms are analyzed and the essence is present here, it is so called."
The Clear Light is the supreme teaching, and the Union is the supreme realization. The ultimate is said to be of two types; "limit" (anta) is a term for the final boundary. The tantras that generate the five families are the introduction; the single family is the setting. The vajra and so forth are the definitive terminology; the graceful [manner] is also held to be the cause. The literal, the intentional, the provisional meaning, the letter, the general meaning, and the explanation for the assembly are the manifest [teachings]. The non-literal, the definitive meaning, the intentional explanation of the suchness, the hidden, and the ultimate are held to be the explanations for the disciples. Having heard all things without exception, one who is skilled in retaining them is the "Utpala" type of person. One who forgets in an instant what was heard is the "Utpala" type of person. Having heard a great deal of what is to be grasped, one who lacks the ability to teach is like a cotton seed in a jar; such is the "White Lotus" type of person. Endowed with faith, knowing compassion, and whose intellect blossoms upon hearing, one from whom the essence drips like milk without dregs is the "Lotus" type of person. Having little learning and being full of pride, one who speaks much without foundation and cannot be guided is the "Sandalwood" type of person. Having excellent discipline, being wise and clever, endowed with insight and a single-pointed continuum, one who teaches well after hearing is the "Jewel" type of person. For these four types of persons, there is only the explanation for the assembly. The "Jewel" type of person, who is analytical and investigative, is the vessel for the explanation to disciples. Following the Explanatory Tantras...
"One who possesses the welfare of others should teach the tantra. By this alone, all tantras are to be correctly interpreted, and not otherwise." Thus it is said. Now, for the sake of the disciples who engage with the subject matter through doubt, the subject matter and so forth shall be explained. Here, the subject matter is the Blessed One Heruka, whose nature is insight and method. The means of realizing this is the King of Tantras, the Abhidhāna. The relationship between these two, as the expressed and the expresser, is the connection. The purpose is to enter the maṇḍala and bestow the empowerment. The ultimate purpose here is the accomplishment of Mahāmudrā. Having perceived these, Vajravārāhī—surrounded by the heroes and heroines of the great secret abodes—made a request to Śākyamuni. Through the absorption of Śrī Heruka, he extracted from the Root Tantra, the Abhidhāna in one hundred thousand verses, a text of seven hundred stanzas that reveals the mundane and supramundane [teachings]. From among these mundane and supramundane meanings, it perfectly demonstrates the bestower of Buddhahood in this very life. Now, the summarized meaning and so forth shall be explained. In that regard, first is the abiding by way of the essential nature of the place of residence; then, by way of the conduct of the samaya; by way of the teacher and the requester; and by way of the purpose of the Kulinī.
By means of the offering to the female messengers, by means of meditating on the accomplishments of desire, by means of the purpose of offering with the bodhicitta, by means of the complete liberation from all misdeeds, by means of the very method for accomplishing the state of a yogi, by means of maintaining the samaya, by means of guarding the tens of millions of samayas, by means of consuming the five nectars, by means of drinking the moon, by means of the union of the two organs, and by means of praising the bliss of the gods and praising the bliss of gods and humans—this is the first chapter.
Then, one abides by means of the essential nature of places such as mountains and so forth. Likewise, others should also be understood according to the tantras, following the extensive explanations by the feet of Vajrapāṇi; however, because they are numerous, they are not mentioned here. Now, having briefly shown the summarized meaning because it is easy to understand, for the purpose of explaining the meaning of the words, the tantra should be analyzed starting from the words "Then, from this..."
One might ask: "In all the kings of tantras, is it not established by the words 'Thus have I heard' and so forth? How is it here that it is established by the words 'Then, from this' and so forth? This was not spoken by the Victorious One." This is not something to be said, because it is taught that one should rely on the meaning of what was spoken, and not on the literal sound. Thus it is said.
Here, the collection of letters performs the individual discernment of entities and non-entities. In this context, even a single entity or non-entity may have multiple names, yet none of them is primary, because all of them bring about the realization of the same single entity. For example, terms such as "woman" and "female" express the entity of youth, while "sky-flower" and "flower of space" express the non-entity of space. Likewise, here the letter A expresses suchness (tathatā). Similarly, in the Paramādya-tantra, it is said: "The letter A is the gateway to all phenomena, because it is primordially unborn." Therefore, by means of the seventh case ending, it becomes the letter E; in terms of its actual meaning, it is the first. It is not definitively taught as a mere conceptualization of support and supported, as in the case of a container and its contents. Thus, in the Sarvakalpasamuccaya-yoga-tantra: "Then the King, the Vajra-holder, the supreme lord of all lands," and so forth, [describes] the place of abiding. In the Yoginī-tantras as well, it is said: "Space is non-material and clear," and so forth. Likewise, in the Yuganaddha, it is taught everywhere after conceptualizing support and supported. Therefore, Buddhists should not say: "That in which the words 'Thus have I heard' exist is the word of the Victor, and that in which they do not exist is not." As it has been said:
Regarding the dharma that has been well-grasped, what will become of this world for those who pride themselves on being scholars of the ancient traditions? If the word "tree" is to be applied to the meaning of the formation of sound, then it is the same as that. The words "man" and "tree" do not cause the understanding of distinct meanings; in some cases, a plural word causes the understanding of a single meaning, and in some cases, a single word causes the understanding of various meanings. "E," "bhaga," "lotus," "abode of bliss," "possessor of bliss," "lion throne," "non-apprehension," "suchness," and "perfection"—these are asserted. For example, by the word "sentient being" (sattva), [the meanings] sword, salt, and parrot are understood; likewise, by the word "Heruka," ḍākinī, wisdom, bliss, and the Sage are understood. Thus it is said. Here, it is taught that the sixth downfall is the disparagement of tenets by those who possess the pride of false learning. Also, in the Abhidhānottara: "In whichever tantra emptiness and compassion are taught as one, that tantra which accomplishes the Protector of the World is the teaching of the Buddha." This explains the summarized meaning and the response to the opponent's objection regarding the connection of the literal meaning. The Victorious Ones have taught that this Cakrasaṃvara is to be understood as Hevajra. Hevajra is to be understood as the word for "assembled" (samāja), and these are in the tantra. For that very reason, by the ritual of the Guhyasamāja tantra, the tantra is made extremely clear.
"In order to understand the tantra, one should thoroughly cultivate the vision of the fivefold nature." Thus it is said. Then, from the words "From this" and so forth, up to the end of the word "abode," the explanation of the abode is to be expanded in four ways. "Then" means without interruption from the absorption of Vajrabhairava. Abiding in the absorption of Śrī Heruka, he called out to Vajravārāhī: "O Vajravārāhī! I shall explain the seven great secrets of that very reality which was definitively expressed in the Root Tantra regarding yoga and so forth; listen!" "By means of a condensed text" means in brief. "Not from the extensive" means that for those who desire a condensed text, it is taught for the sake of the essential reality. The letter "na" is used for the purpose of analysis. If one asks what the reason for that is, it is as stated in the Root Expressed in One Hundred Thousand Verses: "In the age of the five degenerations, the people of Jambudvīpa, and especially those in the Noble Land, will have short lifespans and inferior insight. Those who are Vajra Masters will fall into the root downfalls. Monks will commit the ten non-virtuous actions. Householders will come to enjoy the property of the Three Jewels. Scholars will teach tantras they have not heard. Through the pride of scholarship, there will arise those who compose commentaries and extensive exegeses on the tantras. By teaching the meaning of the tantras erroneously, they will go to hell." Thus it is said.
Those Buddhists who are deluded will, out of foolish faith, honor householders as their masters. They will disparage those who uphold the banner of omniscience. Those who are disciples will come to seek out faults in the sublime guru. They will offer praise and offerings to those who are not sublime gurus and who are non-dual with food. They will fail to act according to what was taught regarding how to please the guru. Teachers of the Dharma will engage in the ten non-virtuous actions. Women will become intensely greedy for sensual desires. For these reasons, I have not explained this in detail in every respect.
"Śrī Heruka in union" refers to Heruka joined with Vārāhī. "The accomplisher of all desired aims" means that he is the one who bestows everything that is wished for. "That very [state] comes from the guru" means that the guru is the cause of bliss for those who engage in the realms of desire, form, and formlessness; that is, great bliss. The word "also" (kyaṅ) refers to that which brings about perfect emergence. The guru is the tantra. As it is said in the Paramādya: "This tantra is called 'continuous,' arising from the former to the latter. That itself is the secret, the great secret; together with the latter, it is held to be the tantra." "The binding of the ḍākinī net" refers to the retinue. As it is also said: "As a limb for the entry of the faithful, the Teacher, the witness, and the retinue..."
"Also, the place and time are definitely taught in order to thoroughly establish oneself as a valid authority." This is the literal meaning.
The word "then" refers to the uninterrupted state of the consort's supreme joy. "Great secret" means secret. "Not extensive" means it is not from the Vārāhīsaṃvara. "Glorious Heruka" is the vajra. "In union" means together with oneself and her bhaga. "All" refers to the pacifying and other activities. "Even from the guru" means the accomplishment of the bliss of the objects of desire and form. "The guru" is the bliss of buddhahood itself.
"Binding the network of ḍākinīs" means the complete gathering of the thirty-six channels. "Great secret" is the earth element. "Supreme" is likewise the water element. "Joy" is fire. "Sya" is wind. "The identity of all" is the abiding; "always abiding" is this. "The binding of the identity of all buddhas" is thus taught in the Saṃpuṭodbhava Tantra. It is also said: "The Vajra Holder abides there, dwelling in the form of the drop."
In another tantra: "The drop, the moon, and the semen are the body; the visarga, the dust, is the speech; the syllable A, possessing darkness, is declared to be the mind; it abides in the space-element, the syllable E." This is the general meaning, and it is also explained in the context of the vertebrae.
Regarding the passage beginning with "Then, from this," "great secret" is the secret place of the consort. "Glorious Heruka" is the semen. "In union" is the oneness with the inner heat (caṇḍālī). "From the guru" is from the two joys. "The guru" is the special joy.
That is the binding of the ḍākinī network, the assembly of those who possess the natural state; it is the self-consecration. The "Great Secret" is the abode of the vajra goddesses. The "Supreme" is the abandonment of the examples that conceal it. "Joy" is the supreme bliss of the consort. "The nature of all" is the nature of the Victorious Ones. "Always abiding" refers to entering the retinue of the queens. Then, the passage beginning with "from this" and so forth is the uninterrupted generation stage. The "Great Secret" is the emptiness of all. "In brief" means from non-conceptuality. "Not extensively" means from the conceptualization of form and so forth. The "union of Śrī Heruka" is the union of the conventional and ultimate truths without appearance. "From the guru" means from the path of the perfection of insight. The "guru" is the reality of insight and method. The "binding of the ḍākinī network" is the dharmakāya. The "Great Secret" is the gathering of all. The "Supreme" is the dharmadhātu. "Joy" is in the great emptiness. "The nature of all" is in the extreme emptiness. "Always abiding" is in emptiness; by way of the forms of method and insight, one abides throughout the three times, because the support and the supported are of one identity. As it is said: "The body is the sovereign of all phenomena, adorned with the forms of all."
Likewise, the eternal abode is the Blessed Lady, the Great Illusion, the one who practices austerities, the emptiness equal to space, which is the total abandonment of both existence and non-existence. This is the ultimate. Now, it is taught for the purpose of earnestly applying the power of the conduct of the samaya:
"The nature of all male and female messengers is Vajrasattva, the supreme bliss. This is the self-arisen Blessed One, the binding of the ḍākinī net. It emerges from the determination of the mode of sound; it is the sphere of the conduct of samaya."
Thus, the female messengers are all the factors of awakening (bodhipakṣa-dharma). Their nature is the dharmakāya, the characteristic of pure wisdom and consciousness that acts for the benefit of others. "Sattva" is the characteristic of the three realms, as it is said in the explanatory tantra: "Sentient beings are explained as the mobile; the vessel is the stable, and so forth." "Vajrasattva" is explained as the sattva whose nature is the great vajra. That itself is the supreme bliss, the sahajakāya, which acts for its own benefit through wisdom and method. It is the essence of the thirty-two qualities, such as the unshared qualities. The yogi of these coemergent qualities is Vajrasattva, the perfect union. This self-arisen Blessed One is the Brahmā of reality, the Vajradhara of the dharmakāya, the nirmāṇakāya.
Because form is completely luminous, he is the Bhagavān; because he possesses the perfection of form and so forth, it is said:
"Perfection of form, sovereignty,
Likewise diligence and fame—
These four fruits arise
From the power of the mass of merit of the Teacher."
Because the Ḍākinī-jāla-saṃvara possesses the supreme of all aspects of reality, one should view it as the Buddha who has received empowerment. Regarding the manner of sound, it is the mantra-body; from the perfect union of these three, the saṃbhogakāya is the indestructible sound. Even in the manner of the pāramitā vehicle:
"Just as sound arises everywhere
From a drum even without being struck,
So too the Victor, through spontaneous presence,
Arises as the very one who teaches."
The definitive emergence is the deity of mantra itself, having emerged as the certainty of the three worlds, so that sound is completely luminous for those to be trained. The sphere of activity for the conduct of samaya is the yoginī, because this very body is realized as the sphere of the conduct of samaya. The conduct of samaya is to be described as being maintained. It is said:
"Acting through skillful means for others,
In that very way, he is the kinsman of beings.
Having attained the sphere of activity of the noble state,
One should view the sphere of activity of the childish."
This is the intended meaning. Now, the Teacher and the requester shall be described:
"Difficult to find in the three worlds,
Abiding perfectly at the beginning, middle, and end."
From the union of the churned and the churning, endowed with mantra recitation, meditative concentration, and so forth, this is the nature of the expanse of all-emptiness, which functions through the distinct manifestations of the Dharmakāya, Sambhogakāya, and Nirmāṇakāya—forms that are pure and pristine, in which wisdom, mind, speech, and body have become inseparably merged. It is difficult to find in the three worlds for those of inferior merit. It abides perfectly in the beginning, middle, and end, meaning it abides perfectly in all phenomena throughout the three times. Likewise, it is not an object for those devoid of the accumulation of wisdom, nor is it the domain of those who lack the intended meaning. Regarding the union of the churned and the churning, the Vajraḍāka also states: "The churned is explained as the source of phenomena (dharmodaya); the churning is said to be the vajra. The union is the expanse and wisdom; it arises supremely like nectar and directly brings about Buddhahood itself." Thus it is said. From the words "meditative concentration and so forth," the "and so forth" also includes the recitation, fire offering (homa), torma offering, meditative concentration, and the consumption of food and drink that accomplish this very state. This is the literal meaning. Regarding the statement, "Listen to the yoga, the ritual, and the wisdom as taught in the tantra," the yoga taught there is also described as: "The union of method and wisdom is designated as 'yoga.' That which is non-substantial is wisdom; method is the characteristic of substantiality." This is the intended meaning.
The wisdom of the worldly ritual is for the sake of the accomplishments of the samaya and so forth. From the word "itself," the wisdom of the ritual is also included. That which was taught in the tantra is the Abhidhānottara in one hundred thousand [stanzas]; that is the Laghu-tantra. Now, listen as I shall teach the tantra that is the very essence of Vajravārāhī, just as it is. This is the literal meaning. The relationship between the teacher and the requester is taught through the relationship between the expresser and the expressed. Now, the worship of the Kulīnī (Lady of the Family) shall be described:
"With the breath of the supreme central channel, and also with scent and water, one should always worship the Kulīnī."
Regarding this: "the central channel" and "the supreme" are to be understood as two. The "lowest," being ten years of age, is to be correctly rejected. "With breath" means by the universal indication of the vajra. "With scent and water" means that from the syllable ni, one should correctly offer the five types of offerings—scent, flowers, and the families. One should worship the Kulīnīs, the young maidens of the families, meaning one should please them. "Always" means on each successive day. Also, in the explanatory tantra Vajrārali:
"In a hidden place, secluded from people, in one's own house or elsewhere, one should worship a twelve-year-old or likewise a sixteen-year-old."
Also, in the explanatory tantra Śrīherukābhyudaya:
"Having taken hold of the great yoga of glorious Heruka, whoever does not rely on sexual union..."
"After death, one will go to the Howling Hell; there is no protector for that." Thus it is said. This is the interpretable meaning. Because it is the essence of non-apprehension even as mere Madhyamaka, it is the fourth, perfect awakening. By the "supreme breath," which is the innate wind of the central channel, and by being "endowed with scent and water," the inner heat blazes at the navel, burning the aggregates and so forth. At the forehead, the moon melts, and the amṛta is held without transference, abandoning subject and object. Free from the causes of transformation and leakage, the cause of non-leakage is perfected; it is the nature of innate joy, the supreme unchanging innate body. Free from the letters of the vowels and consonants and the syllables HŪṂ and PHAṬ, and free from the practice of the guru’s instructions regarding the blessing of forms and so forth, as well as concentrations and so forth, one should always worship that Kulinī through the inseparability of emptiness and compassion. "Family" (kula) is said to be the aggregates; Vajravārāhī, who dwells therein, is expressed as the avadhūtī. To the ignorant, she is the one who exhausts the bodhicitta, but to yogins, she is the one who exhausts the Māras. Suchness is called the "lotus"; that very reality is Māmakī, and one should meditate on her as the individual manifestation of one's own mind. "Always" means in all four modes of conduct, whether pure or impure. This means that one should meditate on the union by means of the ultimate truth. This is the definitive meaning.
Now, for the sake of worldly purposes, the offering to the female messengers (dūtī) will be explained. "Female messenger" refers to the specific time. Time is of two kinds: the individual year and the individual day. Its subdivisions are the distinctions of time: the day, the direction, the month, the six seasons, the three seasons, the four seasons, and the intermediate periods. Likewise, as the sun moves through the year, one should worship the thirty-six yoginīs—beginning with Vajraḍākinī and ending with Yamamathinī—during that time, through the faultless samayas and the five types of sensory offerings, in the context of the practice and the gaṇacakra. This is the interpretable meaning.
Time is the internal nature of the house-cakra, consisting of the twelve zodiacal signs (lagna). Its subdivisions are, furthermore, the breath, the minutes, the hours, the muhūrta, the half-zodiac, the watches, the junctions of the watches, the day, and the night. Through the movement of the vital breath, the female messengers engage in the conduct of the wisdom, mind, speech, and body cakras. By means of this engagement, the thirty-six female messengers experience enjoyment, dissolution, mastery, and lordship in successive order. Likewise, one should worship the yoginīs during the time of enjoyment. As it is said in this regard: "The female messengers are those accomplished through coemergence; they are the inferior, the middling, and the supreme."
Regarding the term "coemergent" (sahaja), it means "arisen together through being mixed." The heroes (vīra), whose bodies, speech, mind, and cakras are established as twenty-four, are also to be worshipped according to the distinctions of time. The inferior, middling, and supreme [attainments] are the bestowers of the accomplishments (siddhi) of the subterranean, the terrestrial, and the celestial realms. Likewise, the ladies of the families (kulikā) are the Great Seal (mahāmudrā) through the moment of unchanging great bliss. For the sake of worldly purposes, the female messengers (dūtī) together with the heroes are to be worshipped. Here, the distinctions of time are to be understood according to the Catuḥpīṭha and other [tantras], for the Blessed One has said, "A tantra is to be understood by means of other tantras."
First, the Catuḥpīṭha [describes] the junctions of the zodiacal signs (lagna) such as Capricorn and so forth, which correspond to the twelve channels such as Rohiṇī and so forth. Likewise, the twelve months such as Puṣya and Māgha are the links [of dependent origination] such as ignorance and so forth. Each zodiacal sign consists of five danda (staves). In the Root Tantra, a danda consists of sixty pala (measures of water). A pala consists of six breaths. Thus it is said: "By day and night, there are twenty-one thousand six hundred breaths." In the Vajraḍāka, Rohiṇī is the first; Mohinī is the second; Bhadra is the third; Vṛṣabha is the fourth; Kūrma is the fifth; Makara is the sixth; Vidhavā is the seventh; and Mṛgī is the eighth.
The ninth is Bhadrikā; the tenth is Vyākulī; the eleventh is Miprikā; and the twelfth is Bhūmīśvarī. Thus it is said. This is also stated in the Explanatory Tantra of the Catuḥpīṭha:
"Rohita and the crocodile are the fourth; delusion and the tortoise are the fifth; Bhadra and the bull are also the fifth; the husbandless and the lustful are also the fifth. Bhadrikā and Vyākulī are the sixth; Mīkara and the dream are the seventh." Thus, there are sixty danda. In the Laghu-tantra as well, a brief summary is spoken, which should be understood as an extensive explanation by other tantras. The Blessed Vajragarbha said:
"By the Hevajra, the Cakrasaṃvara and the Catuḥpīṭha are also made known. By the words of the Laghu-cakrasaṃvara, likewise the Catuḥpīṭha and the Hevajra are known. By the Catuḥpīṭha, the Hevajra and the words of the Laghu-cakrasaṃvara are to be known. By the definitive words of the Ādibuddha, the Great Saṃvara should again be known." Thus it is said. Likewise, in the Hevajra of five hundred thousand [stanzas]:
"Six breaths make one pāṇī (water-measure); sixty pāṇī make one ghaṭī; two ghaṭī make one muhūrta; five ghaṭī become one lagna (ascendant)," and so forth, in detail. In this way, by the division of half-lagna, twenty-four should be worshipped. Likewise, by the division of the junctions (saṃdhyā), there are four; by the division of the watches (yāma), eight should be worshipped. Thus it is said.
This is because they are practiced in the maṇḍala and in the gaṇacakra at external locations and so forth. The Blessed One said: "In those locations and so forth, the purified aggregates, elements, and sense bases of the Tathāgatas appear or depart in the form of deities; this occurred in the past, occurs in the present, and will occur in the future," as stated in the Vimalaprabhā. In the Saṃpuṭa Tantra, three are definitively taught: presiding, enjoyment, and dissolution, which are the natures of birth, abiding, and destruction. Regarding the vajra words: "One enjoys in the present time, dissolves in the future time, and presides in the past time." Likewise, through the present enjoyment and so forth, there are the four states of conventional enjoyment, presiding, mastery, and dissolution. Furthermore, the Blessed One Vajrapāṇi said: "One enjoys during childhood, presides during youth, masters during old age, and dissolves at the time of death. From dissolution, there is birth again, which is called 'childhood.' Because the former ceases and the latter is born, like the examples of a recitation or a lamp, one should understand that here too, at the end of death, there is the phenomenon of the part that is birth." Therefore, there are also two types: enjoyment and dissolution.
It is also taught that "sovereignty" is the state of abiding. That itself is "enjoyment," which is also the state of being the master. "Dissolution" refers to the destination to be reached. It is established that "enjoyment" pertains to the present, while "dissolution" pertains to the time yet to come. Likewise, one should make offerings to the directional cakras and the assembly cakra externally. The Kulinīs should be worshipped at all times. Regarding the emergence of the eastern face during the transit of Capricorn, in the place as previously described, one should draw the maṇḍala with colored powders and, for the purpose of slaying, offer the guest-water to the ḍākinī and worship her with flowers and so forth.
Similarly, for the purpose of subjugation during the [transit of] Viśākhā and so forth, one should worship Lāmā at midday. For the purpose of paralyzing during [the transit of] Cancer and so forth, one should worship Khaṇḍarohā in the evening. For the purpose of pacifying during [the transit of] Libra and so forth, one should worship Rūpiṇī at midnight. Furthermore, for the purpose of expelling during [the transit of] Maghā and so forth, one should worship Kākāsyā. For the purpose of summoning during the half-day of the [transit of] Aquarius, one should worship Ulūkāsyā. For the purpose of piercing with a kīla during the transit of Aries, one should worship Śvānāsyā. For the purpose of increasing during the half of [the transit of] Mṛgaśirā, one should worship Sūkarāsyā. For the purpose of neutralizing poison during [the transit of] Pūrvāṣāḍhā and so forth, one should worship Yamadūhī. For the purpose of bewildering during the half of [the transit of] Śravaṇā, one should worship Yamadūtī. For the purpose of paralyzing during [the transit of] Kṛttikā and so forth, one should worship Yamadaṃṣṭriṇī.
For the sake of the division of the half of the head-holder, one should make offerings to Yamamathani, the half-moon, and the moon, according to the ritual as it was taught through the division of the eight watches. Just as the ḍākinīs and others are worshipped during the four sessions, one should understand that the twenty-four [deities] beginning with Pracandā are worshipped according to the division of the directions. Likewise, in the gaṇacakra, after worshipping with the name-mantras, the conduct of the yoginīs should be performed; at the time of enjoyment, through the division of insight and method, one should worship the yoginīs by means of eating, drinking, sexual union, and tasting. Here, wherever one goes, by eating the leftovers and so forth, one becomes of that and that family until one returns. For example, by means of recitation and so forth, one becomes a brahmin of the extensive family and so forth. By eating beef, those of the brahmin family become of a non-family. Likewise, the yoginīs are also of non-families. As it is said: "Neither family nor non-family." Wherever there are four, there is the conduct of the yoginī according to the division of the sessions. The Blessed One also said in the Yoga Tantra, "The yogin," and the Yoga Tantra should be understood through the intention of the Insight Tantra. This is the meaning of the purification of the root wheel. Likewise, as it is taught in the Yoga Tantra: "In the Yoginī Tantra, the samaya should be known."
Likewise, where there are eight, there are four in the solar portion according to the division of the watches, from midnight until sunrise. Similarly, there are also four in the lunar portion. This is from the transition of the watches when night and day are equal. Where there are sixteen, it is by the division of half-watches. Where there are thirty-two, it is by the division of moments (muhūrta), and so forth; this should be understood as the interpretable meaning (neyārtha). Regarding the phrase "by the distinction of time," where the vital wind (prāṇa) is brought under control and blessed, there one should worship and accomplish [the practice] with the mantras of the garland and so forth, which are endowed with the deities of that maṇḍala and through the flow of the vital wind; this is the definitive meaning (nītārtha).
Likewise, the eight residing in the body wheel (kāyacakra) are the lowest, because they are the bestowers of the accomplishments (siddhi) of the subterranean realm. The [deities] such as Śyāmādevī and the others are also [the lowest] because they bestow the accomplishments of hungry ghosts and animals. Similarly, the eight who move upon the earth are the middling, because they bestow the accomplishments of sovereignty and so forth. Similarly, the eight who move in the sky are the supreme, because they bestow the accomplishments of the desire realm; the ḍākinīs and so forth also bestow the accomplishments of the form realm (rūpadhātu). Thus, whatever is to be accomplished by means of worldly truth, all of that is a worldly result. If one asks what that is: by accomplishing that, one does not become a Buddha. For this reason it is said: "By withdrawing the mind within, one should meditate on that desired accomplishment."
This refers to the meaning of Mahāmudrā. The preceding words and so forth are taught in the Glorious Twenty-Five Thousand Verse Guhyasamāja:
"With the vajra posture, the mind is seen
As if contained within the jewel;
The concordant [result] and so forth, the bliss is perfected;
It is indeed stainlessness itself."
Thus, the "vajra posture" means placing the liṅga in the bhaga, whereby the bodhicitta enters the vajra-jewel; this is the "mind contained within." By that containment of the coemergent mind within, one should meditate on the union of emptiness endowed with all supreme aspects—the desired accomplishment of Mahāmudrā—and the means of great bliss, which has compassion as its essence. This is the "yogin who focuses on the union of the solar radiance and the wisdom-mudrā."
As long as one attains stainlessness from the tip of the jewel to the crown of the head, one should meditate on that unchanging bliss. Through this, yogins endowed with diligence attain Buddhahood in this very life. As it is said in the Empowerment Summary:
"Through union with the action-mudrā,
Focusing on the wisdom-mudrā and so forth,
And the single application of Mahāmudrā,
That unchanging [bliss] is increased."
And:
"As long as the bodhicitta is not discarded,
The stream obtained from the place of birth is uninterrupted;
For that long, the yogin [attains]
The supreme, all-pervading joy.
By that very nature of bliss..."
One should always meditate on the image of the Buddha endowed with [the consort] as long as the seminal essence remains stable. It is said: "At the navel, it is described as the 'concordant result' (nisyanda); at the heart, it is remembered as the 'ripened result' (vipāka); at the throat, it is the 'man-made result' (puruṣakāra); and at the crown of the head, it is the 'stainless result' (vimala), which is most luminous."
It is also said: "At the time of the dawn, one should accomplish this on the full moon." Here, "desire" refers to non-referential great compassion. "Accomplishment" (siddhi) is so called because it is the very self-awareness of the yogi, the great emptiness with reference.
It is said that one should meditate on the various characteristics of the Buddha's image, which bestows all the qualities of a Buddha without exception—the supreme accomplishment of Mahāmudrā, which grants the accomplishments of transformation and movement. Alternatively, for those without external limbs, by brandishing the hand-mudrā, one should meditate exactly as taught on the Buddha's image, which is the manifestation of all-emptiness, having become a single form together with the wisdom-mudrā (jñānamudrā). Furthermore, one should completely abandon flawed mudrās and instead take hold of an excellent mudrā for the purpose of meditating on bliss.
Regarding this, it is said: "The mudrā, which depends upon oneself, is the hand-union of non-existence; it is the abandonment of the jewel of the mind." And for those who have renounced everything, it is said: "With one's own hands, one should brandish the supreme vajra again and again."
Alternatively, if the action mudrā is absent, one should focus on the non-conceptual Mahāmudrā, which is the meditative equipoise of conceptual thoughts through the wisdom mudrā. This is to be done by the Lord of Beings or the yogi. Likewise, the intention is that one should meditate on the state of supreme joy through the passion of the action and wisdom mudrās, by means of the entity of silence. Now, the meaning of great bliss shall be explained: "With one's own substance, the drops, one should make offerings to the Buddhas and Bodhisattvas." This means that the yogi of conceptualization, having been empowered by the yoga of great accomplishment, should make offerings by tasting the drops of one's own substance in order to bless the mind that is attached to the mudrā. The "Vajra of Offering" and so forth refer to the Buddhas and so forth. Externally, the "majesty of the Buddhas" refers to the drops of the mind abiding in the maṇḍala and so forth, which are to be cast into the secret place by the nameless [finger] as long as necessary. Likewise, by means of the wisdom of the non-emission of one's own substance drops, the wisdom of non-emission abides everywhere in the opening of the jewel, thereby pleasing the Buddhas. As it is clearly stated in the Ḍākinīvajrapañjara: "With the substance of one's own beautiful substance, by means of that cause of the empty, the very empty, and the great empty, one should bring about the direct perception of the all-empty and complete it in order to make offerings in a single moment of great bliss." Thus it is said.
This is the ultimate. This is the offering of the bindu. Now, the result of this is taught:
"By seeing, by touching, by hearing, and even by remembering, one will be liberated from all sins. There is no doubt about this."
Regarding this: "seeing" refers to [the consort] who possesses breasts and hair. "Touching" refers to the realization of the wisdom mudrā in the form of a deity. As for the sequence of entering into meditative equipoise with her, it is taught: "Having visualized Vārāhī, one should consecrate her with the mantra: OṂ ĀḤ HŪṂ HO HIKṢAḤ. One should place [these syllables] upon the body, speech, mind, navel, uṣṇīṣa, and the secret place." Then, having consecrated her with the two armors, one should meditate on OṂ VAṂ at the lotus and the vajra. By placing [the syllables] on the limbs, one overcomes the immeasurable [obstacles] and, uttering HŪṂ PHAṬ, should initiate the joy. "Hearing" refers to the profound Dharma. "Remembering" refers to the state. This is the interpretable meaning. "Seeing" and so forth refer to the coemergent nature of the pure Dharma. "Touching" is the contact with the bliss that accords with that cause. "Hearing" that very thing is hearing the sound of supreme joy from the presence of the Guru. By the word "even" (api), through the six branches of completion, such as the approach and the offering, one is liberated from the root downfalls and liberated by abandoning non-virtue. One will be liberated from the sins of having committed the acts of immediate retribution and so forth. This is the definitive meaning. This is the ritual for generating merit through liberation from sin. If one asks what arises from that, it is said:
"The yogi himself is the supreme merit, the purifier, and the destroyer of sin. One should accomplish [the goal] through mantra recitation, concentration, and bliss." Thus the sādhana is taught. The "yogi himself" is one who has accomplished the five superknowledges (pañcābhijñā) and the maṇḍala wheel; he is the lord of the seventh ground, and then the lord of the eighth ground. Furthermore, during the time of conduct, the mantrin abiding in the absorption (samādhi) of Vajra Speech is called the "lord of the eighth." Alternatively, he is the lord of the tenth ground; having arisen from the wisdom of self-consecration (svādhiṣṭhāna-jñāna), he accomplishes the state of a yogi who travels from buddha-field to buddha-field and so forth—this is the meaning of the phrase "for the sake of accomplishment." Regarding "mantra recitation," the mantras are taught: by way of mantra, oṃ sumbhani sumbha hūṃ hūṃ phaṭ, oṃ gṛhṇa gṛhṇa hūṃ hūṃ phaṭ, oṃ gṛhṇāpaya gṛhṇāpaya hūṃ hūṃ phaṭ, oṃ ānaya hoḥ bhagavān vajra hūṃ hūṃ phaṭ—this is the mantra of the Four-Faced One. oṃ namo bhagavate vīreśāya mahākāpāli-santribhāya jaṭāmukuṭotkaṭāya daṃṣṭrākarālograbhīṣaṇamukhāya sahasrabhujabhāsurāya barhipāśodyataśūlakhaṭvāṅgadhāriṇe vyāghrajīnāmparadhārāya mahādhūmrāndhakāravapuṣāya—this is the eight-line mantra. oṃ kara kara kuru kuru bandha bandha trāsaya trāsaya kṣobhaya kṣobhaya hrauṃ hrauṃ hraḥ hraḥ pheṃ pheṃ phaṭ phaṭ daha daha...
Pa ca pa ca | bha kṣa bha kṣa | ba sa ru dhi rān tra mā lā ba lam bi ne | gṛ hṇa gṛ hṇa sap ta pā tā la ga ta bhu jaṅ gaṃ sar vaṃ vā tar dza ya tar dza ya ā kaḍ ḍhya kaḍ ḍhya | hrīṃ hrīṃ | jñauṃ jñauṃ | kṣmāṃ kṣmāṃ | hāṃ hāṃ hīṃ hīṃ hūṃ hūṃ | ki li ki li si li si li hi li hi li dhi li dhi li hūṃ hūṃ phaṭ | This is the twenty-four-line mantra. The number of syllables is ninety-seven. In the latter [version], there are one hundred. From the syllable Oṃ up to the syllables Hūṃ Hūṃ Phaṭ is the root mantra. Likewise, the heart mantra and so forth should be understood through insight, method, and the rest. Through the recitation of these, and through concentration—specifically the concentration of conceptualizing the maṇḍala circle and so forth—and by the word "also," through external fire offerings (homa), feast circles (gaṇacakra), and the giving of offering cakes (bali), and through bliss—namely, the bliss of the movement and transformation of the action seal (karmamudrā) and the wisdom seal (jñānamudrā)—and by the word "also," through maintaining the commitments (samaya), one achieves this very state in twelve years as the lord reaching the limit of existence in Akaniṣṭha; this is the interpretable meaning. The yogi himself is Vajradhara. That itself is the supreme, the non-dual, perfectly awakened Buddha. "Merit" is for the sake of completing the equipment of merit.
It is the purifier because it perfects the accumulation of wisdom. It is the destroyer of negativity because it perfects the accumulation of discipline. Regarding the phrase "reciting mantras" and so forth, the six branches should be understood through the three branches taught out of sequence; these are also to be practiced. It is also taught that for beginners, in order to achieve the desired accomplishments, there is the sādhana of the six branches through the enjoyment of desires. Here, the six branches are explained by way of Mahāmudrā. As it is said in the Glorious Later Assembly: "By means of the six supreme branches." In that same text it is said: "Withdrawal and likewise meditative concentration, breath control, then retention, recollection, and absorption—these are held to be the six branches of yoga." It is also definitively taught in the Glorious Kālacakra: "Withdrawal is the non-engagement of the ten objects and subjects within the body. Meditative concentration is insight, conceptualization, discernment, joy, and unwavering bliss, which is one-pointed mental engagement. Breath control is the collapsing of the two paths and the entry of the vital wind into the central channel. Retention is the vital wind entering the drop, destroying the movement of both, and one-pointed mental engagement. Recollection is whatever appearance of the inner heat arises, which is certainly the recollection of the body and space. Absorption is the wisdom-form through the power of unchanging bliss, by means of the nature of insight and method."
Thus it is said. The detailed explanation of this is stated: here, "withdrawal" (pratyāhāra) means the non-engagement of consciousness through the connection of the ten objects and subjects within the body; rather, the five [senses], such as the eyes and so forth, engage with the objects of empty forms. The meaning is that the eyes, such as the physical eyes and so forth, will take emptiness as their object. Then, "observation" (dhyāna) is the insight (prajñā) that gazes upon that very [emptiness]. "Conceptualization" (vitarka) is the grasping of the mind's entity. "Discernment" (vicāra) is the ascertainment of its meaning. "Joy" (prīti) is attachment to the form. "Immovable bliss" is the meditation on supreme immovable bliss, which is the unification of the mind with emptiness; these are the five branches of concentration. Then, "vital effort" (prāṇāyāma) is the simultaneous flow [of the winds] by collapsing the left and right paths, which is the mental recitation. Then, "retention" (dhāraṇā) is the vital wind entering the drop at the forehead and being perfectly restrained without moving externally. Then, "recollection" (anusmṛti) is the vision of one's chosen deity, free from conceptualization. Then, "absorption" (samādhi) is the attainment of the state of unchanging bliss together with that which is the individual appearance of insight by one's own mind; because it is free from all obscurations, it is the great bliss of the peaceful mind free from subject and object—this is the sādhana of the six branches. As for the result, it is stated in the glorious Kālacakra:
Through withdrawal, the yogi is blessed by all mantras, which are free from objects. The five superknowledges will be attained, O Lord of Men, through the purity of the application of concentration. Through the purity of breath-control, one is free from the moon and sun and is honored by the bodhisattvas. The Māras, afflictions, and so forth are diminished, and one enters into the ten powers by the power of retention. Through the perfect purity of recollection, the maṇḍala of stainless light also arises from the form of wisdom. Then, through the purity of absorption, the wisdom body is accomplished in a few days.
Possessing the yoga of the deity, one meditates on Mahāmudrā. Through withdrawal, it is perfected in sixteen [days], or when, in half a year, the mind to be grasped and the grasping mind become stable, at that time the supreme word and so forth are bestowed, and one becomes the fleshly eye. When concentration is pure, at that time, without blinking the eyes, one becomes the divine eye and the divine ear. When [the winds] always flow in the central channel, at that time one is highly praised by the bodhisattvas. From the cessation of the ten winds, the mind abides in the drop, free from coming and going; when emptiness is thoroughly attained, at that time the Māras and so forth are destroyed. When there is attachment to emptiness, the ten powers themselves are attained; when the unobscured mind attains the ten stages of desire, at that time one becomes endowed with the five rays of light.
When that bliss of absorption reaches the uṣṇīṣa after three years and three fortnights, the stainless state is attained; at that time, the body of wisdom arises, and a rain of jewels and so forth will fall. In the Ḍākinīvajrapañjara, the result is described: "In all the world-realms, as long as one possesses the vajra body, the three realms—both the moving and the non-moving—are accomplished without exception or remainder. The wise one, endowed with wisdom, is followed by all." Thus it is said. The Blessed One has taught in the tantras the instructions for meditating on the path of the ultimate and so forth:
"By the signs such as smoke and the like, by the vital winds flowing into the central channel through breath control, and by the conduct of the consort, the vajra does not fall; through this path of the fluid upward, the yogi attains the bliss of all Buddhas." And again: "Likewise, the luminosity of the mind is not seen by the methods of conceptual meditation; it is seen only when the lalanā and rasanā are joined as one." This is the definitive meaning. Now, the preservation of the samaya will be explained: "The practitioner, well-settled in meditative equipoise, should always preserve the samaya." By this, the samayas described in the Śrī-guhyasamāja and others are indicated.
In the Vajraḍāka and other sādhanas, the various forms of the non-Buddhists, as well as their peaceful and wrathful activities, are to be maintained by a yogi endowed with vows for the sake of the equipment of merit (puṇyasaṃbhāra) through their engagement in the world. As it is said in the Śrī-guhyasamāja: "Arising by way of its own nature, it moves throughout the three realms. Desiring to benefit all sentient beings, one should practice all the samayas." This is because the great miraculous powers of Brahmā and others, who are the primordial lords, become the welfare of sentient beings through the engagement of the various innate natures of the vessels. This is the meaning of the statement: "One should practice all the samayas of the worldly ones." As it is said in the Vajrapañjara Tantra: "One should not disparage the dharmas of oneself or others." And in the Yogatantra: "Whatever the doctrines of others may be, they abide through the distinctions of signs. One should not despise them here, for they are the emanations of Vajrasattva." From this, one should understand: "Brahmā is the Vajra-holder of the Body," and so forth. This is the literal meaning. Regarding the fault of violating the samayas, it is said: "One will not attain the desired accomplishments through millions of samayas." Furthermore, it is taught: "The samayas proclaimed by the Victorious Ones concern the maṇḍala, the definitive vows, the time, the symbols, the mantras, the mudrās, the deities, and the philosophical tenets."
Regarding its classification, it is said: "Because that becoming has become perverted, it will not become the desired object. Accomplishment comes from perfectly guarding the samaya." Likewise:
"By means of the rākṣasa forms of the deities,
One causes the samaya to degenerate.
Having seen the earth and so forth as [impure],
The rākṣasas depart to a distance.
Having seen the deities as explained and so forth,
They completely abandon their own abodes."
From this, one should perform the approach (sevā) of the samayas in the maṇḍala and so forth. At the time when the activities of the peaceful deities, such as the Buddhas, are performed by the fierce rākṣasa samayas of the ḍākinīs and so forth, they will not be accomplished. It is also said: "They will not be accomplished by other samayas or other activities; the practitioners will die."
It is also stated in the Paramādibuddha:
"Abiding on the indivisible path,
One should guard the four samayas.
One should always eat go-kula and so forth;
This samaya is difficult to transgress."
The four samayas are: drinking alcohol, eating the five amṛtas, eating the lamps, and tasting the seminal fluid through union with women. Relying on the conduct of mantra, one should always eat. In order to destroy the grasping at families, the deities should be satisfied. This is according to the conventions of place and family for householders. Those such as novices (śrāmaṇera) should not eat [these]. This is the literal meaning.
Furthermore, it is explained:
"The five external amṛtas are beautiful."
"Combined with honey, blood, and camphor, / Mixed with red sandalwood, / One who is well-seated in the midst of the assembly / Holds the sign of the vajra-mark in all."
This definitively teaches the consumption of the five nectars (amṛta). "Honey" is marrow. "Blood" is the menses. "Camphor" is semen. "Red sandalwood" is feces. "Well-seated in the midst of the assembly" is urine. As stated in the explanatory tantra, the Vajraḍāka: "That which becomes the lord of the assembly, / In which all the senses are liberated"—this is the intended meaning of "attachment." "Combined" means by means of the five lamps, such as honey and so forth. "Holds the sign of the vajra-mark in all" means that the practitioner, having arranged the syllable Hrīḥ, should consume it.
Regarding the procedure for the pills as taught in the extensive commentary: first, having taken one's own nectars and whatever meat of goṅkula and so forth is available, and having consumed those two, one should then take the organ of a young girl who has not yet given birth, either during the month of that consumption or at another time. Having generated joy, one should extract the bodhicitta with the syllables Hūṃ Phaṭ and hold it in a lotus vessel with the vajra.
Second, having made an offering to a corpse, one takes marrow. Third, having made an offering to a twelve-year-old girl, one takes the menses. Fourth, one takes one's own urine. Fifth, one should take feces. Through the increase of the sky and so forth, there are fifteen māṣaka. Likewise, on the fifth day of the sixth month and so forth, one should take the meat of a human, a horse, an elephant, a dog, and an ox; through the increase of one part of the four māṣa units and so forth, there are sixty māṣaka.
On the eleventh day, having fasted and drunk alcohol until one vomits, one should grind together seventy-five māṣaka of amṛta and fifteen of honey. Having placed this in a jackal skin and enclosed it in a joined skull-cup, one should dig a triangular pit one cubit deep. At night, having burned the dead and the living together, one should place the mixture therein and perform the offering. One should present the torma with the mantra: Oṃ vajrakrodhīśvarī sarvadravyāṇi śodhaya hūṃ phaṭ. Then, having performed the dismissal and so forth, and having offered the torma with Oṃ śrī heruka and so forth, and Oṃ sumbha and so forth, one should place a sword consecrated with the amṛta mantra one hundred and eight times and perform the offering. Having performed the protection with the ten-syllable mantra, one should recite the deity’s mantra in one’s own home in four sessions: on the twelfth day, the four-faced mantra; on the thirteenth, the eight-line mantra; and on the fourteenth, kara kara and so forth. Then, during a solar eclipse, one should make pills the size of a pea using human fat. Having performed the purification and sprinkling of the offerings as instructed, one should set them aside; by this, everything is purified. This is the ritual for the samaya pills. Now, the peaceful drink of the gaṇacakra will be explained in detail:
"With the ring finger and the thumb, the yogic practitioner should eat. By tasting the peaceful drink, one will attain eternal accomplishment."
Thus, one should perfectly satisfy the principal deity with the purified liquor using the six-syllable mantra, and satisfy oneself as well. As it is said in the Explanatory Tantra: "First, having offered to the Guru, immediately thereafter to the Buddhas, and finally having given to the mudrā, one should taste it like a peaceful beverage." Regarding this "peaceful beverage," the Blessed One stated that it is a term used for the practices of the non-Buddhists. Just as the somavallī plant on a cowhide smeared with blood is used as a metaphor, the meaning is that drinking the liquor here is like a peaceful beverage that destroys negativity and brings about purification. This is because, for the non-Buddhists, that very [liquor] is considered supremely majestic.
"Accomplishment" (siddhi) refers to supreme awakening born from the vajra-like absorption. As it is said in the Vajraśekhara Yoga Tantra: "That which has the manifestation of the vajra, the supreme bodhicitta, the ultimate consummation of the three bodies—this is described as supreme awakening."
Furthermore, the extensive teaching on the samaya of tasting the flavor of the perfectly non-dual bodhicitta is as follows: "This becomes the five nectars, the entry into all accomplishments." The intended meaning is that whatever nectar of the moon at the crown has entered the dust of the bhaga, this is the nature of all joys. Because that very nectar of the fluid, through its movement, becomes fivefold, it is called the "five nectars."
This is to be performed by the yogi alone, and one should also perform the approach practice (sevā) through the training with a mudrā. The entry into all accomplishments is the state of the yogi himself. "The four offerings are likewise the yoginīs; the heroes enter into non-dual equipoise (samāpatti). Having entered into equipoise, one holds that very reality." Thus, the four samayas are taught in detail. Also, in the Samāyoga Tantra: "The four, such as the mirror and so forth, are to be recited as the four offerings. The ḍākinīs and so forth abide in the lotus; Māmakī and so forth are the excellent ones." Thus it is said. In the four sublime objects, such as form and so forth, one should apply oneself diligently to the four joys (ānanda) at the four sessions after having entered into equipoise with the five mudrās. Regarding the navel, the heart, the space between the breasts, the root of the tongue, and the crown of the head, the Explanatory Tantra (Uttaratantra) states: "Joy, supreme joy, special joy, and the innate (sahaja) are space." The Glorious Guhyasamāja also says: "If one desires, [one becomes] Vajradhara." Here, the word "also" (api) has the sense of "going"; at the time of discarding [the fluid], one must certainly taste it with the tongue. The Glorious Guhyasamāja also says: "The substance should also be taken up." Regarding the result, the Glorious Kālacakra states: "The king who holds the rabbit-marked [moon], the sole one who robs away the fear of death, should be relied upon at all times. What need is there to mention when one possesses the yoga together with the sun abiding in the source of phenomena (dharmodayā) of insight (prajñā)?" Thus it is said.
"The bliss of gods and humans, gathered together from all sides, does not equal even a sixteenth part of the portion of the supreme vajra." This explains the expansion of great bliss (mahāsukha). Having gathered the bliss of gods—that is, of the gods—and of humans, even if they were to be compared, those worldly pleasures such as laughter and so forth do not equal even a sixteenth part of the coemergent (sahaja) wisdom and method, the non-duality of emptiness and compassion; they do not even serve as an analogy. Regarding their bliss, the Explanatory Tantra (vyākhyātantra) states:
"When a seed is infused with sweetness,
And is followed by sweetness,
That from which sweetness increases
Is explained as having a sweet taste.
Likewise, the nectar of Dharma arises;
Born from bliss, bliss is attained.
In any of the three worlds,
There is no analogy for it."
Furthermore, in the Vajraḍāka:
"That which has the nature of bodhicitta,
The portion of the vajra nature,
Is described as the subtle emanation;
It is perfectly shown as even a subtle atom.
Through the power of its very essence,
It is established as the nature itself.
To describe its nature,
O Supreme Face, I shall explain it to you."
This is the intended meaning. This concludes the first section, the summary of the condensed meaning. Now, the places for accomplishing great bliss are explained in detail:
"In mountain ranges, dense forests, and medicinal valleys,
On the shores of great oceans,
In primordial sites and charnel grounds..."
"In that place, one should draw the maṇḍala," it is said. Here, on a mountain, one should accomplish the subjugation of the arrogant and so forth, as well as the accomplishment of treasures. Likewise, in a thicket—that is, in a dense forest—one draws the maṇḍala and accomplishes magnetizing and so forth, as well as the accomplishment of jewels. In a medicinal valley—that is, a place covered with climbing vines—one accomplishes pacifying and so forth, as well as the accomplishment of alchemy. On the shore of a great ocean, one accomplishes fierce activities and the accomplishment of the sword. From the word "and" (daṅ), in an earthen house or a cave, one accomplishes the three worlds themselves and the accomplishment of wisdom. "Primordially accomplished" refers to a place of attainment. There, one employs the action mudrā. In a charnel ground as well, one accomplishes eye salve and so forth, as well as the subjugation of the arrogant and so forth. This is the interpretable meaning.
"Mountain" refers to a woman who is intoxicated and possesses the fullness of the powers and so forth. "Thicket" refers to a young woman. "Medicinal valley" refers to one with a full waist. "Shore of a great ocean" refers to women of the kṣatriya caste and so forth. "Charnel ground" refers to a place of fierce beings and so forth. Furthermore, by the word "and," it includes whatever else may be. "Primordially accomplished" refers to the coemergent women such as the Padminī and so forth. There, the maṇḍala is the union of the vajra and the lotus. This is the definitive meaning.
"Having taken water and cow products, combined with the five nectars and the charcoal of a charnel ground, one should thoroughly smear the ground with that." Regarding this: "water" is cow urine, and having properly taken "cow products," one should smear the site of the maṇḍala.
One should also smear [the ground] with the five nectars and so forth, which possess both outer and inner natures. Then, the practitioner [should act] according to the words: "One should draw an excellent maṇḍala." This is the interpretable meaning: having smeared it with fragrant scents, the ācārya, having seen the ritual procedures, should begin his own maṇḍala. "Vajra" is the wisdom of the bodhicitta of all the sense faculties. "Cemetery" is the wind. "Ashes" is the clear light. "Water" is by means of its movement. "The ground" is to be pervaded in the secret place. "Having smeared" is having stirred it. "Maṇḍala" is joy. "Should draw" is to meditate upon the mind as being completely perfected; this is the definitive meaning. "Charcoal from a cremation" refers to powdered bones. "Cemetery bricks" refers to orpiment. "The practitioner, possessing the one who enters," and "the ācārya possessing virtuous characteristics"—by these words, the colored powders are taught; this is the literal meaning. "Knowing correctly and knowing the tantra" is the reasoning. "Knowing the secret mantra of Heruka, free from anger, pure, and skilled, knowing the application, and having gone to the further shore of wisdom"—by these words, the characteristics of the ācārya are taught. "Smearing the limbs with cemetery ashes, adorned with great ornaments, with bone garlands hanging down, and a khaṭvāṅga held in the hand"—by these words, his conduct is taught; this is the literal meaning. "Having made oneself Heruka, one should remember Heruka beneath the 'Ha'; having visualized a vajra tent in the sky, one should place the vajra and lotus there."
In the center of the wheel, oneself, above a lattice of arrows, and perfectly endowed with a vajra fence, one should arrange weapons below. In the cardinal and intermediate directions, the second armor, which cannot be pierced by any Māras, is donned; it cannot be pierced by those of malicious conduct. With these three, the protection wheel is taught. Regarding "oneself": first, one should recite "Oṃ Śrī Heruko ’haṃ" and meditate on oneself as the one-faced, two-armed Vajradveṣa, holding a vajra and bell, together with Prajñā. Then, one should recall the wisdom wheel of Śrī Heruka. Having summoned them with light rays, one should offer supplications and expel the Māras for the sake of the empowerment and so forth. From the syllable RA, a sun disk arises; from HŪṂ, a crossed vajra; and from that, a vajra tent, a lattice of vajra arrows, and so forth, which one should visualize. In the center, one should meditate on a ten-spoked wheel arising from the syllable KṢA. Vajrasattva, residing upon a vajra lotus, should be visualized as explained in the Abhidhānottara: "Alternatively, one should meditate on Vajrasattva residing in the center of a sun maṇḍala. He is three-faced and six-armed, peaceful, with the luster of pure crystal and the moon. He is in union with Mahāmudrā, seated in the wisdom posture, wearing a crown of a garland of skulls, and adorned with Akṣobhya as his head ornament, complete with all the ornaments."
Marked with all the major signs, perfectly adorned with the minor marks, holding a khaṭvāṅga and a skull-cup, and completely embraced by a vajra and bell, the hero holds a hook and a noose, abiding in the state of great bliss with two feet in a transformed posture. He is yellow, white, and green. Thus it is said.
Alternatively, one should meditate on the form of a single face and two arms, and likewise meditate on the fierce Vajra Hūṃkāra with bared fangs, standing in the posture of the right leg extended, wearing a garland of heads, together with Prajñā, and abiding upon a sun disk. Having emanated the ten wrathful deities such as Sumbharāja and commanded them with mantras, those who have been summoned by the wrathful deities of the vajra underworld should be correctly focused upon as having one face and two arms, holding a vajra and a bell, and the principal obstructors should be struck with ritual daggers.
OṂ GHA GHA GHĀTAYA GHĀTAYA SARVA DUṢṬĀṂ VIGHNĀṂ HŪṂ PHAṬ | KĪLAYA KĪLAYA SARVA PĀPAṂ HŪṂ PHAṬ | VAJRA KĪLA VAJRA DHARA ĀJÑĀPAYATI KĀYA VĀK CITTA VAJRA KĪLAYA HŪṂ PHAṬ. One should strike with the swirling [mudrā]: OṂ VAJRA HŪṂ VAJRA MUṄKARA VAJRA KĪLAYA ĀKOṬAYA HŪṂ PHAṬ. Having visualized that all obstructors are non-existent, thereafter one should begin everything. This is the interpretable meaning.
Regarding the supreme first [meaning], it is also said: "By means of the bliss that is free from suffering, one should make oneself firm. That which is the supreme goal should be realized and accomplished." This is the definitive meaning. It bestows the great accomplishment.
"One should draw the maṇḍala of great terror" refers to the instruction for laying the lines with a chalk-pencil. First, having purified the ground and performed the ritual of accepting the disciples, one should lay the lines with a chalk-pencil. "First, with a cord of a corpse smeared with great blood, one should lay the lines of the excellent maṇḍala, the supreme city of glorious Heruka," thus the instruction for laying the wisdom lines is given. "One cubit, four cubits, or up to a thousand cubits; square with four gates," thus the small Cakrasaṃvara is taught. "Perfectly circular with eight gates," thus the great Cakrasaṃvara is taught. "In its center, one should draw a lotus with petals and a filament. In the hub, one should place the great hero, terrifying and fearsome, adorned with a garland of skulls, four-faced and three-eyed, draped in an elephant hide, with excellent eyebrows and a vajra-brow, holding a khaṭvāṅga in his hand, and adorned with a garland of heads. In front of him, one should draw the beautiful goddess Vajravārāhī, facing Heruka, three-eyed, of fierce form, holding a skull filled with intestines, with blood dripping from her mouth, and together with the gods of all directions, threatening the asuras and humans." Thus the instruction for arranging the deities is given. The word "in its" refers to the center of the maṇḍalas consisting of the three wheels and the six wheels, which are square and circular.
"Should be drawn" means with colored powders. "Hero" refers to the principal deity endowed with a heroic expression. "Three eyes" refers to each of the faces. "Clad in an elephant hide" means reaching down to the knees. "Vajra" refers to the half-vajra, as well as the nose and the three eyes. "Vajravārāhī in front" is distinguished by the division of the family of insight. "White on the left" means pure. "Should be drawn" means should be arranged. This is the interpretable meaning.
In another tantra it is said:
"When the mind is the empty sky,
And has become coemergent,
At that time, mantras, mudrās,
And even the deities are merely imputed."
This is the definitive meaning.
"The twenty-four ḍākinīs,
Arisen from the family of Vārāhī,
In the cardinal and intermediate directions,
They should be worshipped in the three wheels.
The heroes and the mātṛs themselves
Should also be worshipped in the charnel grounds."
By this, the arrangement of the maṇḍala deities is taught. "The heroes" refers to the twenty-four. "The mātṛs" refers to the eight, such as the Crow-faced one and so forth. Likewise, there are the four ḍākinīs. Regarding "in the charnel grounds," it is stated in the extensive explanation that the charnel grounds are in the center of the fire and wind perimeters. Alternatively, they are the eight residing in space. By the word "also," the skulls are in the heart. Here, when the deities are drawn in the colored powder maṇḍala and so forth, at that time:
Regarding the practice of differentiating between method and insight, it is taught that for those who lack the fortune [to perceive it directly], the principal deity of the maṇḍala of union should be concealed and depicted in union upon a cloth painting or other suitable medium, as appropriate. In that regard, following the sequence of activities:
"The mind [is visualized as] the ḍākinīs and so forth, with two, four, six, eight, ten, or twelve arms; with one, two, three, five, or more faces; and in colors such as black and so on. The deities of the maṇḍala should also be understood in the same way."
Now, I shall describe the condensed maṇḍala of the thirty-seven deities of the two-armed, one-faced Vajraḍāka as taught in the Abhidhānottara. Likewise, Vajragarbha stated:
"Two-armed and one-faced, with three eyes and a distorted face, he tramples upon Bhairava and Kālarātri with his right leg extended. He bears the variegated vajra and the six mudrās, beautified by a crescent moon. Wearing a tiger-skin loincloth and adorned with a garland of heads, he holds a skull-cup and a khaṭvāṅga, and is intent on brandishing a vajra. The Vārāhī who embraces him from all sides has the same color, arms, and form; she embraces him equally with her two calves. She holds a skull-cup and a vajra while making the threatening gesture. Clad in the directions as her garment, her hair is loose, and she wears a belt adorned with bone fragments. The deities of the maṇḍala, together with their retinue, are one-faced and two-armed, perfectly endowed with the five mudrās. With three eyes and fierce forms, they all sit upon seats of hungry ghosts."
The guru who performs the meditation should meditate as follows: In the center is Vajra Heruka, blue in color and of great bliss. Likewise, the ḍākinīs and so forth are yellow. The heroes residing in the mind-cakra are black; the [heroines] such as Pracaṇḍā and so forth are white. In the red speech-cakra, the heroes are red and the heroines are black. The heroes of the body-cakra are white and the heroines are red. The [deities] such as Kākāsyā are green; Yama-dahana and so forth are the color of smoke. Four hold ḍamarus, skull-cups, and khaṭvāṅgas. The heroes of the mind-cakra and so forth hold vajras, bells, and so on. The yoginīs hold skull-cups, vajras, and so forth, and make the threatening gesture. Kākāsyā and the others hold skull-cups, khaṭvāṅgas, and curved knives. The others hold ḍamarus, heads, and make the threatening gesture. The heroes are in the right-extended posture, and the ḍākinīs wrap their calves around them, possessing the ornaments as described. Then, it is said that the heroes should be arranged separately and the yoginīs should be arranged separately. Alternatively, the body-ḍākinī-cakra consists of the ḍākinīs and so forth, those residing in the body-cakra, and those residing in the samaya-cakra, making twenty-one in nature. Likewise, the two cakras of speech and mind possess the speech and mind cakras. In the Ratna-ḍākinī-cakra, it may also consist of the five [ḍākinīs] such as ḍākinī and so forth. In the samaya-graha-cakra, the ḍākinīs and so forth, and—
It may also consist of thirteen deities, including Kākāsyā and the others. Likewise, the maṇḍala of Vārāhī should be understood in the same way. Alternatively, it may be arranged like the glorious Guhyasamāja, consisting of nine deities. As it is said: "Just as with the Blessed One, the faces, hands, colors, shapes, and mudrās of Vajravārāhī should be performed." However, it is stated that the upper face is a white sow’s face with bared fangs. Alternatively, she may be red with one face and two hands, seated in the half-lotus posture. Or, she may be depicted with a sow’s face. She may also be a solitary hero or reside in a triangular [maṇḍala]. Regarding the four-armed and other forms, it is said: "Arrange the deities of the maṇḍala."
Now, the arrangement of the seed syllables as taught in the Lakṣābhidhāna shall be described. Regarding the wisdom wheel (jñānacakra), the syllables A, Ā, Aṃ, and Aḥ are indicated according to the divisions of front, back, left, and right. Likewise, for the mind wheel (cittacakra), the syllables I, Ṛ, Ḷ, and Ū are in the cardinal directions. In the intermediate directions, such as the northeast, are Ū, Ḷ, Ṝ, and Ī. Similarly, for the speech wheel (vākcakra), E, AR, AL, and O are in the cardinal directions; AU, ĀL, ĀR, and AI are in the intermediate directions. Likewise, for the body wheel (kāyacakra), YA, RA, LA, and VA are in the cardinal directions; VĀ, LĀ, RĀ, and YĀ are in the intermediate directions. For the samaya wheel, A, Ā, Aṃ, and Aḥ are in the cardinal directions; HA, HĀ, Haṃ, and Haḥ are like the heart mantra. In the center, upon the moon, is HŪṂ; and the twelve seed syllables of the jewels and charnel grounds are upon the sun.
The twenty-four belong to the moon; one should arrange the syllables as they have been taught. Alternatively, one should understand what is taught in the Abhidhāna: "Having understood the various vows, the ritual of accomplishment is the service; having understood desire and the many desires, one should grasp them with the effort of a single [mind]." Then, regarding the preparation of the vases: "One should avoid black roots and the like; a skull-cup well-filled with all kinds of food should be placed on top. The neck should be wrapped with a cord, the mouth adorned with foliage, and well-wrapped in a pair of cloths. Eight should be arranged at the gates, and the ninth vase, well-wrapped in a pair of cloths, is in the center. It should be perfectly endowed with the five jewels, the five medicines, and so forth. It should be beautified with gold, silver, precious gems, or pearls, and should be spread throughout the entire maṇḍala. Then, the supreme city should be offered." Thus it is said. The arrangement of the vases is continuous until the application of the colored powders. Regarding the offering, it is also taught: "With all kinds of food" means with the samaya pills. "With a cord" means with a five-colored thread. "Foliage" refers to the mango and so forth. The Guru also says: "Amra, jambu, kampa, śrīphala, and the seed of the gandha—filled [with these]. Balā, moṭā, thalamo, girikarṇikā, and the glorious ekadevatā—these five are explained as the medicines." "At the gates" means at the gates, the corners, and also in the center.
Between the vases of the east and the west, there are also the Victor and the Victorious vases. From the word "and so forth," there are also the five grains and the five fragrant flowers. "Sprinkle well with scented water" and "facing all directions" refers to the noble ritual of bathing. Regarding "facing all directions," one should recite the mantra beginning with oṃ sumbha and so forth, and snap the fingers of the thumb and the index finger toward the directions of the east, north, and so on.
Oṃ medinī vajrī bhava vajra bandha hūṃ | oṃ vajra prākāra hūṃ vaṃ hūṃ | oṃ vajra pañjara hūṃ vaṃ hūṃ | oṃ vajra vitāna hūṃ khaṃ hūṃ | oṃ vajra śarajāla trāṃ saṃ trāṃ — thus one should perform the protection. Then: "Wearing the supreme ornaments, pure with fragrant unguents for the limbs, one enters while proclaiming hī hī." If one desires the supreme accomplishment, one should also offer a hundred lamps; this is the teaching on the expression of offerings. This is the literal meaning.
"Whichever ḍākinīs are in the sky, they should be placed in the mind-cakra. Whichever ḍākinīs are upon the earth, they should be placed in the speech-cakra. Whichever ḍākinīs are beneath the earth, they should be placed in the body-cakra. The eight mātṛs should be placed in the directions and the intermediate directions"—this refers to the mind-cakra. Furthermore, the Guru says: "The wise should meditate on the body-maṇḍala residing in the wind-maṇḍala, and meditate on the speech-maṇḍala residing in the water."
Abiding in the maṇḍala of fire is the great bliss of the mind-cakra. Abiding in the maṇḍala of the Great Powerful One is the supreme maṇḍala of samaya. Furthermore, the cakra should be encircled three times by garlands of lotuses and vajras. According to the ritual, the samaya-cakra is encircled by a garland of crossed vajras. The spokes are white, red, and blue, while the outer characteristics and so forth are of various colors. Likewise, one should make offerings to the heroes and yoginīs with flowers, incense, and lamps. With red victory banners, and likewise yellow, white, black, and pale yellow; with flower garlands and various powders; with canopies, curtains, and various kinds of food and drink, one should make offerings while in perfect meditative equipoise. This is the definitive teaching on the offerings; it is the literal meaning. This concludes the ritual for entering the maṇḍala.
Then, the practitioner should first please the ācārya with all things. Desiring accomplishment, with extreme meditative equipoise, one should respectfully worship the excellent guru. This refers to the worship of the guru, which is based on knowing the conduct of the four tantras of the ācārya. As it is said in the Abhidhānottara: "One should train in the beautiful, all-encompassing conduct that arises from the family of glorious Heruka. Through training in the conduct of the ācārya, and through the specific conduct of the regions, the conduct of the Yoginī Tantras, the expansion of the Yoga Tantras, and the very sequence of the divisions of activities, one gains manifest clairvoyance regarding all tantras." Thus it is said. [One should also offer] bracelets and hand ornaments.
Adorned with armlets and garments,
The fingers of the hand are also perfectly joined.
Likewise, with ritual implements, shoes,
The uṣṇīṣa on the head, and the parasol—
With these, the guru should be worshipped.
This is the literal meaning.
The practitioner, moreover, should play the ḍamaru drum
Or ring the bell of melodious sound.
One should worship the maṇḍala according to the ritual,
And also utter "Ha Ha."
Thus, the consecration of the maṇḍala is described.
"Ḍamaru" refers to the hand-drum.
According to the ritual, having caused the wisdom maṇḍala to enter,
In front of the colored powder maṇḍala,
Having prepared the maṇḍala, the ācārya should worship it, preceded by the offering of water for the feet and so forth.
This is the interpretable meaning.
The "bell" is insight (prajñā).
"Melodious sound" is the Vajriṇī.
"Ḍamaru" is the Padmāvatī.
By the word "also" (nam), the Ratnā, Karmā, and Tathāgatī are included.
By the word "moreover" (yang), other fortunate women should also be relied upon.
"Uttering 'Ha Ha'"
Refers to the experience of bliss for others; the bindu should be scattered upon the maṇḍala, and also upon conceptual thoughts.
Then, the sprinkling of the maṇḍala is performed.
This is the definitive meaning.
"The binding of the ḍākinī network,
The mantrin should recite it twice over.
The petals, the wheels, the charnel grounds,
And the gates are definitely doubled."
This indicates the maṇḍala of the six wheels.
In that regard, for the cakravartin of the Great Binding (Mahāsaṃvara),
At the center is a sixteen-petaled lotus.
The wheels of earth, water, fire, wind, and space are five. The charnel grounds are sixteen. The gates are eight. In the center is the principal deity, the glorious Heruka with twenty-four arms, adorned with a garland of a hundred heads, the glorious Kālacakra who binds the net of ḍākinīs. The detailed presentation of the maṇḍala deities is not stated here because it is so extensive; this is the interpretable meaning. "Twofold" refers to the inseparability of emptiness and compassion. "Binding the net of ḍākinīs" is the bodhicitta. "Should be recited" means should be understood; by the word "or," it also means should be meditated upon. "Petals" refers to the dharmadhātu. "Twofold" refers to the five wheels whose nature is insight and method, which in actuality become compassion. They radiate as far as the eight charnel grounds beneath the earth. "Certainty" means without doubt; this is the definitive meaning.
"Five trees of the udumbara, / The tooth-sticks should be offered. / In the maṇḍala, whichever way the head falls, / That is the rite one shall accomplish." This is the description of the tooth-sticks. The "five" are the vaṭa, aśvattha, udumbara, parkaṭī, and cūta. One should chew them with the mantra "Oṃ vajra hasa." This is the literal meaning.
"Having covered the eyes and face of the disciple / With a yellow cloth, / Then, after performing the circumambulation, / The practitioner should be presented to the Guru. / Facing south, that flower / Should be cast into the maṇḍala."
"Wherever that flower falls, that is the family of that mantra practitioner," it is said. In the maṇḍala, it is of a ninefold nature. Furthermore, the Guru says: "Delusion, likewise ignorance, pride, attachment, and envy—these are determined to be the five families. They bestow the supreme fruits of desire and liberation. The elephant, lion, swift-goer, likewise the peacock and the garuḍa, Viṣṇu, Brahmā, likewise Īśvara and Indra—these mātṛs should be visualized in the four corners." Thus it is said. Delusion and the others are the mātṛs. "New clothes" is for the purpose of enrichment. One should bind [the eyes] with the mantra: "Oṃ cakṣu bandha varamāṇaye." The Guru offers [the flower] or, having had the Karma-vajra perform a circumambulation, leads [the disciple] to the southern gate of the maṇḍala. Having consecrated that flower with the three syllables, one should cast it with "Oṃ pratīccha ho." This is the literal meaning. "It bestows the essence, the elixir, health, wealth, and grains; it always grants the glory, fortune, and peace of the southern gate of the maṇḍala," as stated in the Explanatory Tantra. On the second day, one should apply a drop of blood to that [forehead]. This refers to the description of the consecration; the drop is applied to the disciple for the purpose of protection. "The ācārya, being in deep meditative equipoise, should uncover the face of the disciple and clearly point out the specific location of whichever deity it is," it is said. "Oṃ divyendriyābhyañjane svāhā."
With these words, the blindfold should be removed. As for the deities, they are Vairocana and the others, the ḍākinīs and the others; here, the ḍākinī, Lāmā, Khaṇḍarohā, and Rūpiṇī are the purities of earth and the other elements. Furthermore:
"Then, having circumambulated starting from the left, the practitioner should bow to the guru and offer the supreme gift." Thus, the gifts are taught:
"For Hevajra, the supreme maṇḍala; likewise, a mirror for the Permanent One; fine garments for Hayagrīva; for Vajrasūrya, the finest gold; and for Hayaghoṣa, a horse itself—these are always the supreme gifts." Thus it is said in the Ḍākinīvajrapañjara Tantra.
"Precious gems, iron, copper, oxen, horses, elephants, maidens, and the earth; female servants, wives of desire, and so forth; earrings, bracelets, and the like—the wise should offer all their own possessions. From that time forth, I offer myself as a servant; I truly offer my very self. O glorious guru, at your feet, may I attain perfect awakening. Likewise, the heroic lords, ḍākinīs, yoginīs, and mātṛs become two-fold. If yoga is accomplished in this way, one cannot be turned back in the three worlds." This concludes the description of pleasing the guru. This is the literal meaning.
"Whoever desires the state of a yogin without having seen the maṇḍala is like one who strikes the sky with a fist or drinks the water of a mirage. Whoever is empowered in this maṇḍala..."
"By the practitioner, all tantras, gods, asuras, and humans will be overwhelmed." This describes the benefits of entering the maṇḍala. Regarding the term "maṇḍala," it is equivalent to the assembly of the five ḍākinīs as taught in the Abhidhāna. This is the literal meaning.
Having made perfect offerings, the disciple should then offer a mudrā to the ācārya. The son should then supplicate the guru to grant the empowerment of laughter. This is the brief explanation of the empowerment. One should accept a mudrā starting from a twelve-year-old and up to the age of twenty. Thus, the Blessed One said: "A daughter who has reached twelve years of age and is fair-complexioned, and likewise another who has reached twenty years of age—having accepted such a girl who has entered the samaya, the guru should certainly examine her as the cause for the purpose of empowerment."
Having made perfect offerings with garments, ornaments, and so forth, the son should offer her perfectly. Through perfect and thorough giving, she should be given. This is the literal meaning. Through laughing, looking, touching, embracing, holding hands, and the union of the two, there are the six and three types of mudrā empowerments. Through these, the ācārya, secret, and so forth, empowerments are conferred. As it is said: "The ācārya, the secret, the insight, and the fourth is likewise." Regarding this definitive teaching on the empowerments and so forth:
Many empowerments are taught in various tantras; however, in brief, four are taught in the Yoga and Yoginī tantras. In the Kriyā tantras, the empowerment of laughter is the experience of bliss through the laughter of the wisdom consort. In the Caryā tantras, the empowerment of gazing is the bliss from gazing at the wisdom consort. In the Yoga-tantra of the Higher Yoga (Anuttarayoga), the bliss arising from touching the two breasts of the wisdom consort is the empowerment of touching the breasts. In the Unexcelled Yoga tantras, the bliss from holding the hand of the wisdom consort is the empowerment of holding the hand. In the Yoga tantras such as the Guhyasamāja, the bliss of embracing is the empowerment of embracing. In the Yoginī tantras as well, the bliss of both from the movement of the two is the empowerment of the two. Regarding the four that possess the nature of the sixteen, for the humans of the desire realm, there are three types; thus, the empowerments are summarized. There are three: the vase, the secret, and the wisdom empowerments. Regarding the master empowerment and so forth, here there are two types based on the distinction between the mundane and the supramundane. The fourth is also of two types: the fourth by name and the transformation through the engagement of the two truths, and the changeless, utterly indivisible, great bliss, which is the cessation of cause and effect. That is not suitable to be the third characteristic of the syllables HŪṂ and PHAṬ residing in the kaṅkāla. Furthermore, in this way:
That which abides in the bola also makes the fourth empowerment, the empowerment of suchness (tattva), perfectly clear. Thus, the mundane empowerment is that which is devoid of the non-dual mode of suchness; here, it is the non-transference of the inseparability of emptiness and compassion. As it is said in the Sarvarahasyatantra:
"From the union of the suchness of the cause,
The suchness of the fruit shall be shown.
The suchness of the fruit, in its equal engagement,
Is the suchness of the cause, without doubt.
Even for the individual accomplishment of the nature,
There is the agent and the action."
Furthermore, to demonstrate the fruit, the Blessed One said: "If one is here empowered by the fourth manifest empowerment, one is a second Buddha." The Noble [Nāgārjuna] also said:
"By the application of the first action,
The eighth ground will be attained.
Upon seeing the three appearances,
One will be firmly established on the ten grounds.
Having perfectly attained manifest awakening,
One approaches the Pure Abodes."
The secret, the insight, and the fourth are called the "fruit." Therefore, the bliss of nirvāṇa itself, the non-transference, the coemergent, and the immutable are definitively called the fourth; this is the accomplishment of union. The vase empowerment is the master empowerment (ācāryābhiṣeka). The secret empowerment is through the vision of the secret and the tasting of the amṛta. The empowerment through the entrustment of the action seal (karmamudrā) and...
Through realizing the bliss of the two organs, the wisdom-gnosis empowerment is conferred. Through realizing the bliss of the bodhicitta that has entered within the jewel, the fourth is conferred. This is the interpretable meaning. Here, the word "vase" refers to the breasts; the bliss that arises from touching them is the vase empowerment. The bliss that arises from the vajra touching the secret place is the secret empowerment. The bliss that arises from the union of the two organs is the wisdom-gnosis empowerment. The bliss that is unchanging through passion for the Mahāmudrā is the fourth, the ultimate empowerment of the Tathāgata; this is the definitive meaning.
Furthermore, in the Śrī-tattvasaṃgraha: "This secret vajra Bhairava, the lord of the extensive maṇḍala, has not arisen and will not arise." This is the benefit of the maṇḍala. This is the literal meaning. This is the manner of teaching the empowerments of water, crown, and so forth in brief.
"Whatever is explained or not explained, all that abides in Śrī Heruka." This also expresses the fact that the many empowerments are interconnected across the various tantras. As it is said in the Māyājāla: "The seven empowerments, such as water and so forth, should be understood as distinct by the wise."
The garland, water, the perfect Buddha, the vajra, the bell, the mirror, the name, the master, and the permission—this is the sequence of the empowerments.
Thus it is stated in the Yoga Tantra. Regarding the empowerments such as the water and the crown that are not explicitly explained in this Cakrasaṃvara itself, all of them should be understood in detail from the Śrī Heruka [tantra], the Laghu-tantra in Five Hundred Thousand Verses, the Ḍākinīvajrapañjara, and so forth. Its purification is also taught in the Five Hundred Thousand Verses:
"The child is not born;
The water performs the cleansing and the empowerment.
Placing the top-knot upon his head
Is designated as the crown empowerment.
His ears, breath, and so forth
Are explained as the silk-ribbon empowerment.
His laughing and speaking
Are the vajra and bell empowerments.
Enjoying the five [senses] is the conduct empowerment.
The name is the name empowerment.
The father’s constant giving of lightning and so forth
Is the subsequent authorization.
Thus, by these seven aspects,
The seven empowerments are proclaimed.
His taking of a bride
Is described as the higher empowerment.
Entrusting him to the wisdom consort
Is described as the hand-holding [empowerment]."
In the Ḍākinīvajrapañjara as well:
"The first is the vase empowerment;
The second is asserted as the secret;
The third is the wisdom-gnosis;
As for the fourth, it is not like the Tathāgatas."
Furthermore, the arising of the self within the wisdom of unchanging bliss and emptiness is described as the fourth. It is said: "The supramundane empowerment is the subsequent application to the supreme mudrā of the supreme Lord of Victors."
Fourth, regarding the stage of manifest awakening: one should realize that the appearance of the mind, which is characterized by the absence of substantiality, is the unchanging Great Seal (mahāmudrā) of the Tathāgata, which is the emptiness of all things. This is the literal meaning, and it constitutes the ritual of empowerment.
Now, the arrangement of the ḍākinīs is taught: "The ḍākinīs sport everywhere in the sacred sites." First, for the purpose of isolating the body, "sporting" means pervading the twenty-four sites, such as Pullīramalaya and so forth. The ḍākinīs are the Vajrayoginīs. As it is said in the Explanatory Tantra: "The ḍākinī is so called because she moves in the sky; she is designated here in the expanse. Because she is accomplished by wandering everywhere in space, she is perfectly established as a ḍākinī." This is the intended meaning.
The word "everywhere" refers to all the continents; for if it were only Pullīramalaya and so forth, the female messengers (dūtīs) would not be pervasive. As it is also stated in another tantra: "The site is the eastern continent of Pūrvavideha, the southern Jambudvīpa, the western Aparagoyānī, and to the north, Uttarakuru. The secondary sites are on the earth, in the intermediate directions and the neighboring continents. Likewise, all the fields (kṣetra) and so forth are within the Cakravāḍa ocean and so on." Therefore, for the sake of those of duller faculties, the twenty-four sites such as Pullīramalaya are specifically taught. Externally, there are thirty-six ḍākinīs.
The channels are those that pervade the locations of the body, such as the head and so forth. The ḍākinīs are the thirty-seven factors of awakening. "Sporting" means gathering [them] into the expanse of reality (dharmadhātu) elsewhere. In reverse order, the eight who abide in the body wheel (kāyacakra) are Mahāvīryā, Cakravartinī, Mahābalā, Suvīrā, the fifth, Cakravarmiṇī, Śauṇḍinī, Khaṇḍarohā, and Cakravegā. The eight who abide in the speech wheel (vākcakra) are Ḍākinīmukhī, Hayakarṇā, Subhadrā, Śyāmādevī, and likewise the thirteenth, Śauṇḍinī, Vāyuvegā, Bhairavī, and Dharanīndrā. The eight who abide in the mind wheel (cittacakra) are Drumacchāyā, Laṅkeśvarī, Kharvarī, and likewise Vīramatī, Mahānāsā, and likewise Prabhāvatī, Caṇḍākṣī, and Pracāṇḍā, who bestow and accomplish the siddhis. "The twenty-four excellent heroes are the principal siddhas" is a brief indication of the heroes who abide in the three wheels. They should be understood in reverse order as transcending the sequence, and in accordance with the sequence. Their colors and so forth will be explained as they are discussed later. This is the literal meaning. Regarding the secret mantra that expresses their own names:
One should append the syllables hūṃ and phaṭ. The syllable aṃ is the clarifier of all; it bestows all activities and accomplishments. This is a brief presentation of the mantras of the wisdom and method deities of the maṇḍala. Its meaning is as follows: oṃ pracaṇḍe hūṃ phaṭ. In the same way, the others should also be understood. oṃ khaṇḍakapālini hūṃ phaṭ. Likewise for the other heroes.
"Having become a hero, the accomplishment is the vision of the maṇḍala of the house." This teaches the inner maṇḍala. The deities of the maṇḍala abide in the body in the form of the channels (nāḍī). Since the heroes and so forth abide as the teeth and so on, the accomplishments are once again perfected. Thus it is also said: "The channels are proclaimed as the ḍākinīs; the heroes are the teeth, nails, and so forth."
Furthermore, the Guru [taught]: the teeth and nails are Pracaṇḍā; the hair and body hair are Caṇḍākṣī; the skin and impurities are Prabhāvatī; the flesh is Mahānāsā; the sinews are Vīramatī; the bones are Kharvarī; the liver is Laṅkeśvarī; the heart is Drumacchāyā; the eyes are Śvānāsyā; the bile is Mahābhairavā; the lungs are Vāyuvegā; the intestines are Surābhakṣī; the five sinews of the hips are Śyāmādevī; the belly is Subhadrā; the skeleton is Hayakarṇā; the joints are Khagānanā; the phlegm is Cakravegā; the pus is Khaṇḍarohā; and the blood is Śauṇḍinī.
Dust is Cakravarmiṇī; fat is Suvīrā; tears are Mahābalā; saliva is Cakravartinī; and mucus is Mahāvīryā—this is the interpretable meaning. In the Saṃpuṭa Tantra it is also said: "This glorious Heruka, the hero, is asserted to be the 'spring drop' (vāsantī-tilaka). By attaining the spring, one is content and abides in meditative equipoise." This is the definitive meaning. "Seeing the supreme yoga is fire; others are like straw"—this expresses the arrangement of non-duality. It means that the yoga of emptiness and union sees the very nature of the factors of awakening, having known and especially realized them through the oral instructions of the guru. As it is said: "The place is hidden in the vajra-jewel of the glorious yogis." Furthermore, the gathering of various external objects into a maṇḍala is not what is to be accomplished. "Fire is the wise one; one should abandon attachment to the external"—as it is said in the Saṃpuṭa Tantra: "For example, just as one who desires butter takes the essence and discards the buttermilk, so too, having obtained the five nectars of the Dharma, one should discard all conceptual thoughts without exception." "There is no mantra recitation, no asceticism, and no fire offering; there is no maṇḍala deity and no maṇḍala. That is the mantra recitation, that is the asceticism and the fire offering; that is the maṇḍala deity and that is the maṇḍala itself. In short, the mind is of the nature of the gathering." Thus it is said in the Saṃcaryā Tantra. In the Guru [Tantra] as well:
Whatever I have spoken here is from the application of the intentions of sentient beings. Since there is no bliss other than meditative concentration, for that reason, meditative concentration is supreme. From the outer courtyard, the yogis will exhaust the elements. Therefore, having cast aside the external, one should abide in the play of yoga. The Vajrayoginīs behold with the eye of pure primordial wisdom. With a mind stirred by compassion, the glorious Vajrayoginī, being pleased, bestows the supreme accomplishment just as desired. Therefore, one should strive with great effort to achieve the wisdom of the Venerable One. Thus it is said.
The arrangement of the non-dual supreme: the inseparability of the three vajras, the spontaneous presence of clarity, and the coemergent emptiness of all—this is the intended meaning. This is the ritual for the arrangement of the non-dual.
Now, for the purpose of the isolation of speech, the extraction of the mantra will be explained: "In the delightful source of all phenomena, at the center of the manifold, the indestructible virtue; the mantrin should write according to the ritual; all phenomena are to be gathered into one." Thus, "all phenomena" refers to that from which the qualities of omniscience arise: the ten powers, the four fearlessnesses, and the eighteen unshared qualities. "Indestructible" is the emptiness of all. "Virtue" is coemergent joy. "At the center" is in suchness. "Manifold" is the causal. "Gathering all phenomena into one" is the very condensation of body, speech, and mind; this is the definitive meaning.
The triangular form: having drawn a grid consisting of forty-nine squares, one should extract the mantra upon the eight petals. "Having combined the vowels and consonants, the summary from the classes, the hero residing therein should be extracted; it is the accomplisher of all desired aims." Thus it is definitively taught.
Regarding the statement "the vowels and consonants," this is the interpretable meaning: having written the nature of the eight classes within those forty-nine [squares], one should arrange the hero Heruka, who is the nature of the mantra. "The combination of vowels and consonants" is the definitive meaning: one should meditate on the inseparability of emptiness and compassion, the coemergent emptiness, the sambhogakāya, and wisdom and method. It is how the aggregates and elements become integrated; thereafter, the body of union will completely fulfill the intentions of those to be trained.
From the passage beginning "The fifth of the fourth..." up to "the hero, Indra, should be extracted," the consonants of the eight-line [mantra] are taught. Then, from "There, perfectly joined with vowels..." up to "this is explained as the root mantra," the letters joined with vowels are taught. Here, the extraction of the mantra from the preceding and following source texts shall be described: first, one should draw a source of phenomena (dharmodaya) on cloth or similar material with fragrant substances, and act according to the instructions. Above, thirteen; then, the fierce one; then, nine; then, seven.
Then one, then three, then one. In that regard, according to the forward order, the vowels and consonants are written in succession. Some say "from the lower part." One should offer the ritual preparations such as flowers and so forth, and fumigate with alcohol, meat, and incense. First, having bestowed the syllable OṂ, it should be written first. The fifth of the fourth [group] is NA. The fifth of the fifth [group] endowed with the syllable OṂ is MA. The fourth of the fifth [group] is BHA. The third of the first [group] is GA. Likewise, the twenty-ninth is VA. The end of the first of the fourth [group], TA, is endowed with the syllable E. The fourth of the semi-vowels (antaḥstha) endowed with the long vowel Ī is VĪ. The second of the semi-vowels endowed with the syllable E is RE. Having correctly taken the thirtieth, it is ŚA endowed with the long vowel Ā. The end of the twenty-sixth itself is YA. Then, having taken half of half of a hundred, it is MA. Again, the thirty-third endowed with the long vowel Ā is HĀ. The first of the first is KA. The third of the semi-vowels together with the letter PA below and endowed with the long vowel Ā is LPĀ. Whatever is the third of the first, with the letter NA below and the short vowel I, is GNI. Whatever is the thirty-second, endowed with the anusvāra, is SAṂ. Whatever is the fifth of the fourth, endowed with the short vowel I, is NI. Whatever is the fourth of the fifth, endowed with the long vowel Ā, is BHĀ. Whatever is the first of the semi-vowels is the first of RA, which is YA. The third of the second [group] is JA.
The first of the third [group], possessing the long vowel Ā, is ṬĀ. The fifth of the fifth is MA. The first of the first itself, possessing the short vowel U, is KU. Likewise, whichever is the eleventh, possessing the vowel O, is ṬO. Having correctly taken the sixteenth, possessing the letter KA below, is TKĀ. The first of the third, possessing the long vowel Ā, is ṬĀ. The twenty-sixth, correctly taken, is YA. The third of the fourth, possessing the anusvāra, is DAṂ. The second of the sibilants (ūṣman), with ṢṬRA below and possessing the long vowel Ā, is ṢṬĀ. Whichever is the first of the first is KA. The twenty-seventh, correctly grasped, possessing the long vowel Ā, is RĀ. From the twenty-eighth, possessing [the vowel], and possessing the letter O, is LO. Whichever is the third of the first, possessing the letter RA below, is GRA. Whichever is the fourth of the fifth, possessing the long vowel Ī, is BHĪ. Having taken the thirty-first, it is ṢA. Then again, the fifteenth is ṆA. The twenty-fifth itself, possessing the short vowel A, is MU. Whichever is the second of the first, possessing the long vowel Ā, is KHĀ. The twenty-sixth, correctly taken, is YA. Then the thirty-second letter is SA. Correctly taking the last of the sibilants is HA. The thirty-second itself, possessing the letter RA below, is SRA. Whichever is the fourth of the fifth, possessing the short vowel U, is BHŪ. The third of the second is JA. Whichever is the fourth of the fifth, possessing the long vowel Ā, is BHĀ. The third of the sibilants, possessing the short vowel U, is SU.
The twenty-seventh itself, joined with the long vowel Ā, is RĀ. The first of the semi-vowels is YA. The twenty-first itself is PA. The second of the semi-vowels is RA. Then the thirtieth itself, joined with the short vowel U, is ŚU. Whatever is the first of the fifth [group], joined with the long vowel Ā, is PĀ. Whatever is the first of the sibilants, joined with the vowel O, is ŚO. The syllable DYĀ is then most clearly manifest. Whatever is the first of the fourth [group] is TA. Then the first of the sibilants, joined with the long vowel Ū, is ŚŪ. From that, the twenty-eighth is LA. The second of the first [group] is KHA. The first of the third [group], with the letter VA below, joined with the vowel Ā and the bindu, is ṬVĀṂ. Whatever is the third of the first [group] is GA. The fourth of the fourth [group], joined with the long vowel Ā, is DHĀ. The second of the semi-vowels, joined with the short vowel I, is RI. Whatever is the fifth of the third [group], joined with the vowel E, is ṆE. Then the syllable VYĀ is to be joined; this is clear. Whatever is the fourth of the first [group], joined with the letter RA below, is GHRĀ. Then the eighth letter, joined with the short vowel I, is JI. The fifth of the fourth [group], joined with the long vowel Ā, is NĀ. The fifth of the fifth [group], joined with the letter PA below, is MBĀ. The twenty-seventh is correctly taken as RA. The fourth of the fourth [group] is DH. Then the twenty-seventh, joined with the long vowel Ā, is RĀ. The twenty-sixth itself is YA. Then the twenty-fifth itself is MA.
Then, the thirty-third [letter] together with the long vowel Ā is HĀ. The fourth of the fourth [group] together with the long vowel Ū is DHŪ. The fifth of the fifth [group] below, together with the letter RA and the vowel Ā, is MRĀ. The fifth of the fourth [group] below, together with the letter DH, is NDHA. The first of the first [group] together with the long vowel Ā is KA. The twenty-seventh from that is RA. The fourth of the semivowels is VA. Then, the twenty-first together with the short vowel U is DU. The second of the sibilants together with the first of the second vowels is ṢĀ. The twenty-sixth itself is followed by the letter YA. Thus, the eighth line is to be extracted as "The Lord of Heroes should be extracted."
Regarding that, "joined with vowels," the consonants are to be stated here: "joined with the thirteenth, the second, and the sixth." "The thirteenth" refers to among the vowels. "The second" refers in relation to the consonants. The others should be understood in the same way. "Joined with the eleventh, on the seventh of the fourth itself; joined with the eleventh, on the eighth; then joined with the second vowel, on the ninth; joined with the second vowel, likewise the twelfth; joined with the letter BA below, on the fourteenth by the second; joined with the letter NA below, on the third by the third; on the fifth; on the sixteenth, joined with the drop (bindu); from that, by the third beyond; on the eighteenth, by the second."
Likewise, the twenty-first. Then the twenty-third, joined with the fifth. Then the twenty-fourth, joined with the thirteenth. Below, joined with the letter ka, it becomes the twenty-fifth. The twenty-sixth is by the second. The twenty-eighth, together with a drop (bindu), below joined with the letter ṭa, and by the second, becomes the twenty-ninth. The thirty-first is by the second. Whatever is the thirty-second, joined with the thirteenth vowel, and below joined with fire, becomes the thirty-third. Here, "fire" refers to the seed-syllable ra. By the thirty-fourth. The thirty-seventh also by the fifth. The thirty-eighth by the second. The means of accomplishing the ḍākinīs are explained. Below, joined with fire, it becomes the forty-second. Here, "fire" is the letter ra. Joined with the fifth, it becomes the forty-third. The forty-fifth itself, the second vowel should be applied. The forty-sixth, by the letter u, and the second after that. The fifty-first by the fifth, and the second after that. The fifty-third by the thirteenth. The fifty-sixth by the sixth. The letter va joined with a drop, and by the second, the fifty-ninth. By the second, the sixty-first is explained. The third after that. Whatever is the sixty-third itself, joined with the eleventh. The sixty-fifth itself also, joined with fire by the second.
The sixty-sixth is by the third. Beyond that, by the second. Beyond that, by the third. Below, it is endowed with the letter pa. This is the sixty-eighth letter. Take the seventy-first correctly; it should be joined with the second vowel. The seventy-fourth itself also [is taken]. Beyond that, by the sixth as well. Beyond that, by the second. Below, it is correctly endowed with the Āditya. Here, Āditya refers to the letter ra. Beyond that, the seventy-seventh, correctly endowed with the letter dha below. Beyond this, by the second, whatever is the eighty-first letter, correctly endowed with the fifth vowel. Beyond that, by the second, it is also correctly endowed with the syllable Oṃ. The master of the eighty-four letters, the eighty-four thousand aggregates of dharma—this is explained as the root mantra. Thus it is said. What was previously stated should be elaborated here. The eighty-four thousand aggregates of dharma are of the nature of the sūtra, tantra, and kalpa systems, having correctly taken up the Mahāyāna Piṭaka. Having correctly taken up the system of mantra, it is also stated in the Abhidhānottara: "The eighty-four thousand Mahāyāna [teachings] abide in the way of mantra conduct." Here, in order to clarify the sūtra of suchness, the name tantra is also accepted because it is a kalpa from among kalpas and because it brings about specific realization from among mantras. Here, other than the Mantra Vehicle, there are the Deva Vehicle, the Vajra Vehicle, and the sūtra [Vehicle].
It consists of the Abhidharma and the Vinaya. Here, "Abhidharma" (Abhi-dharma) means that which is directed toward (abhimukha) the phenomena (dharma) of the aggregates (skandha); it is so called because it definitively teaches the aggregates and so forth. It is the "Vinaya" because it definitively teaches the root and secondary downfalls (āpatti).
It is the basis of all accomplishments (siddhi), the one who endears the ḍākinīs, and the one who unfailingly bestows the accomplishments of the glorious Heruka deity. This is the definitive teaching on the result.
Regarding the mantra: "The first syllable of every line is Oṃ; it is endowed with the names of the mātṛs; at the end of each is the syllable Hūṃ Phaṭ; it bestows all accomplishments." Thus spoke the intention of the Guru. Furthermore, the Guru said: "Some yoginīs assert that one should follow the sequence of the places and the lineage of the Guru; the first syllable is Oṃ."
This refers to the recitation together with the names of the mātṛs, such as Kākāsyā (Crow-Faced) and so forth, preceded by Vajra and accompanied by the syllables Hūṃ Hūṃ Phaṭ. Likewise, it is said: "Namo bhagavate vīreśāya vajrakākāsyai hūṃ hūṃ phaṭ." Other [mantras] should be understood in this same way. This is the literal meaning. This is the eight-line mantra.
Next, as for what constitutes the heart mantra (hṛdaya-mantra): "The twenty-two syllables" definitively teaches the secret mantra born of the places. Likewise, it is said: "Oṃ śrī vajra he he ru ru kaṃ hūṃ hūṃ phaṭ ḍākinījālasaṃvara svāhā." In the Lakṣābhidhāna, it is taught as a six-syllable mantra: "Oṃ hrāṃ hrīṃ hrūṃ hūṃ phaṭ."
Regarding the teaching on its near-heart mantra: "The supreme seven-syllable secret mantra." Thus, the near-heart secret mantra is taught in the Root Tantra as: Oṃ hrīḥ haḥ haḥ hūṃ hūṃ phaṭ. Regarding the extraction of the six limbs: "The seed-syllable of the eighth ya letter, endowed with the twelve vowels; having omitted the middle syllables, these are the six limbs of Heruka." Thus, the extraction of the six limbs is taught. The "eighth" is the letter ha. It is together with the twelve vowels. The "middle syllables" means that each of the intermediate ones should be elided. For example, in the case of the heroes: ha hi hu he ho haṃ. For the goddesses: hā hī hū hai hau haḥ. "The union of the six heroes is to abide in the vowels in their respective order." Baṃ bhrāṃ āṃ hrāṃ hāṃ hūṃ. Joined with the syllables namaḥ, svāhā, vauṣaṭ, hūṃ, vauṣaṭ, and phaṭ. "The first should be known as being at the heart; the second is explained as being at the crown; the third is declared to be at the uṣṇīṣa; the fourth becomes the armor; the fifth becomes the eyes; the sixth is called the weapon." "Endowed with the syllable oṃ at the beginning, they are to be arranged at the heart and so forth." Thus, the arrangement on the limbs is taught. It is as follows: Oṃ haṃ baṃ hṛdayāya namaḥ. Oṃ hiṃ bhrāṃ śirase svāhā. Oṃ huṃ āṃ śikhāyai vauṣaṭ. Oṃ heṃ hi kavacāya hūṃ. Oṃ heṃ haṃ hāṃ netrayā vauṣaṭ. Oṃ haṃ hāṃ astrāya phaṭ. According to the instruction, one should touch the four places, such as the heart, with the excellent mudrā. Having touched both hands and all the limbs, one should perform the armor.
For virtuous actions, one should protect all directions with the snapping of the left hand, and for non-virtuous actions, with the snapping of the right hand in the threatening gesture. "All yoginīs are joined in equality; preceded by the sixth letter Hā, with the letter Oṃ at the beginning and the end of the name, one should transform them as before." Thus, the placement of the goddesses' limbs is taught: Oṃ hāṃ vāṃ hṛdayāya namaḥ; Oṃ hāṃ yoṃ śirase svāhā; Oṃ hrīṃ moṃ śikhāyai vaṣaṭ; Oṃ hreṃ hriṃ kavacāya hūṃ; Oṃ ho hūṃ netraya vaṣaṭ; Oṃ hraḥ phaṭ. These are the weapons for all the limbs. It should be done in that very way. When the recitation is to be performed, the two seed syllables of wisdom and method should be understood as being preceded by the letter Oṃ at the beginning of the name. The colors and so forth of the goddesses follow their respective activities. The Guru also said: "The secret mantras of the six yoginīs are the letters Vaṃ, Yoṃ, Moṃ, Hūṃ, Hriṃ, and Phaṭ." The mantra to be recited is: Oṃ śrīṃ vāṃ vaṃ hūṃ hūṃ hūṃ phaṭ svāhā. Others should be understood in this manner. This is the literal meaning. These are the heart mantras and so forth.
Then, from this, the application of the activities of the secret mantras will be explained: "By reciting the secret mantra one hundred thousand times, the desired accomplishments will arise." This refers to recitation and offering. Also, in the Abhidhāna: "Even in a triangular maṇḍala, if one should worship with dust, I shall remain there forever."
"By that, one will care for sentient beings," it is said. This is clear through the interpretable meaning. By the root mantra, it is that of union. By reciting it one hundred thousand times, it is through constant meditation. By the mantra, it is that of the emptiness of all. The accomplishment will become the characteristic of Mahāmudrā. This is the definitive meaning.
"By this secret mantra of the practitioner, whatever exists in the three worlds, all that is accomplished in an instant, and all those activities will be performed." This is clear through the interpretable meaning. The secret mantra is by means of wisdom. Likewise, it is also said: "The secret mantra is to be expressed as wisdom; the practitioner is one who knows union." "All will be performed" is by means of the illusory body. It is also said in the Pañcalakṣa: "By wisdom alone, all activities are performed; thus say the speakers of wisdom."
By merely remembering this, gods, asuras, and so forth, as well as yakṣas and so forth, are killed. Lightning strikes are brought down, rain is made to fall, and it is averted. Oceans are dried up. Rivers are made to flow in the opposite direction. The earth, together with its mountains, is made to tremble. Indra—that is, the vajra—is repelled. Having climbed a tree, the practitioner goes wherever they desire. This robs all mantras and mudrās, and all accomplishments. It draws out blood, and releases it again very quickly. It creates thousands of forms.
If one desires, one causes [things] to appear; or else, one does not. By this, one reduces the peaks of palaces and so forth, as well as tastes and so forth, to powder. One turns nectar into poison, and poison into nectar. One turns the moon into water, water into the moon, and foul odors into fragrant scents—here, "moon" refers to wine; this is the intended meaning. One steals the scent. One transfers [anything] exactly where one desires; this is the literal meaning. By the movement of the garuḍa in the face, one holds the moon that is emitted during union; this is the intended meaning. Whatever is the swift conduct of women, that becomes the fruit of accomplishment; thus the offering of the completion stage is taught. Having inserted the liṅga into the bhaga of the consort, who is the embodiment of the saṃbhogakāya and possesses the portion of impure blood, one should meditate on bliss and emptiness. When it becomes swift, the "face" means the birth-place; "garuḍa" refers to the movement by the garuḍa-mudrā; having performed it with the "face," that is, with the mouth, during "union," which is to say, during joy—one emits the moon. "Holding" means holding the four drops; this is the intended meaning. One generates fire. By this, one reverses the lower [channels] and so forth. By the straight [channel], one generates lightning. By this, one causes the sign to dance. If one performs the recitation while holding the name of the target, that person dies in an instant. The practitioner will enjoy all things without exception; this is the worldly accomplishment, the literal meaning. No ascetic observances are required.
Austerities and enjoyments are not required; fasting is not required. By means of this ritual of conceptualization, one should perform whatever actions are desired. This definitively teaches the Kalpa of the Saṃvara [Tantra]. "Kalpa" refers to the Saṃvara-tantra. In the Yoga Tantras as well, it is called "kalpa" because it brings about realization; the intent is that its application is through concentration alone.
If one recites [the mantra] once while enraged at the object to be accomplished, it utterly destroys ten million [obstacles]. If one recites with the left hand while living a disciplined life, it brings about life. "With the left" refers to the threatening gesture of the left hand. By reciting once with charcoal from a charnel ground, whoever is struck by it is cast down; that is, quickly from the region of the earth, whether they be a human, an asura, or an animal. Striking with charnel ground ash causes a piśāca to seize [the victim]. If one writes the name of someone on a wall or a wooden plank at night using charcoal from a cremation fire while reciting the mantra, that person will be seized by a great graha.
If one recites over a branch of the atimuktaka and strikes [someone] with it, that person will certainly and quickly die, provided the mantra has been constantly accomplished in secret. If one recites over pebbles and strikes [someone] with them, that person will be paralyzed. If one recites over guggulu once and uses it as incense, whoever is fumigated by it will be brought down quickly in an instant. They will be devoured and completely consumed by a great graha.
That which is recited over the left hand and then given to one who has eaten [poison] will cause them to vomit it up; it quickly renders the poison harmless—this is the literal meaning. Regarding the sealing by the ḍākinīs: by reciting [the mantra] once over water, one destroys the seals and quickly repels the ḍākinīs. The sealing by the ḍākinīs refers to the confinement of the worldly ḍākinīs who cause harm to all sentient beings. By means of a karavīra branch, the fetus of whichever pregnant woman is struck will be transferred exactly to wherever one desires. The restoration of these [effects] should also be performed with the left hand; it is said that what is done with the right hand is pacified by the left.
"Dependent origination is unerring;
Jewels, mantras, and medicines are inconceivable.
When mental strength arises, one's activities are accomplished."
This is the literal meaning.
"Any yogi who desires [attainment]
Without knowing the Heruka mantra,
Is like one who beats an unbaked clay pot;
By this secret mantra, they are abandoned.
Any yogi who desires [attainment]
Without knowing this secret mantra,
Their toil is in vain;
They will not obtain the fruit."
This is a praise of authentic wisdom (jñāna). Heruka is the cause, the form, and the agent. "Abandoned" refers to the ultimate truth, the emptiness of all things. "Mantra" is the glorious union (yuganaddha). Furthermore, in the Guhyasamāja-uttara:
"Whatever is produced
In dependence upon the sense faculties and their objects,
That mind is explained as man."
"The syllable tra has the meaning of 'protecting'." This is the intended meaning. Regarding the sūtras, tantras, and kalpas, "exertion is pointless and without fruit." As stated in the Questions of the Four Goddesses: "Of the eighty-four thousand heaps of Dharma of the Great Sage, for those who do not know suchness, all of them are indeed without fruit." Thus it is said. The "knowledge of the fruit" is the state of the Great Vajradhara, which is to be approached through all phenomena. This is the literal meaning.
"This secret mantra bestows all accomplishments for those who engage in desire. It is accomplished through recitation, fire offerings, torma offerings, meditative concentration, and even food and drink." By this, the sādhana is taught. "Engaging in desire" means accomplishing through bliss and joy. The mantra itself is accomplished through the recitation of the neuter [syllables], through the fire offering of suchness, through the torma of conceptual yoga, through the meditative concentration of the coemergent, and through the performance of the gaṇacakra; this is the definitive meaning. The provisional meaning is easy to understand.
"The ḍākinī is the great awareness; she is held to be Vajravairocanī. On the surface of the earth, the four jewels are the supreme garland-mantra, just as it is." Thus it is said. The garland-mantra of Vārāhī is also taught in the Abhyudaya-heruka as follows: Oṃ namo bhagavati vajravārāhi, and so forth, up to protaṃge hana prāṇāṃ kiṃkini phaṭ svāhā.
OṂ VAJRA VAIROCANĪYE HŪṂ HŪṂ PHAṬ. This is the mantra of the four-faced King of Knowledge. "Joined with the twenty-four mantras, it is proclaimed as the garland mantra." This refers to the teaching of the twenty-four lines. In the Śrī Herukābhidhāna as well, it begins with "OṂ KARA KARA" and so forth, ending with "HŪṂ HŪṂ PHAṬ." "The ḍākinīs are the great knowledge; all the messengers are of two natures." Thus, the heart mantra and near-heart mantra of the goddess are taught: OṂ VAJRA VARṆANĪYE HŪṂ HŪṂ PHAṬ. This is another heart mantra. Likewise, the near-heart mantra is: OṂ SARVA BUDDHA ḌĀKINĪYE VAJRA VARṆANĪYE HŪṂ HŪṂ PHAṬ SVĀHĀ. "Perfectly endowed with the four messengers, the King of Knowledge is proclaimed." Thus the recitation is taught. As stated in the Vajrapādavṛtti: "OṂ SUMBHANI SUMBHA VAJRA ḌĀKINĪYE HŪṂ HŪṂ PHAṬ"—this should be understood in the same way for others. "Perfectly endowed with the eight mātṛs, he is explained as the heroic lord Heruka." Thus the lines are taught. "If a person accomplishes it through the ritual, all activities will be performed." This fifth explanation of the armor, along with the heart and near-heart mantras, should be accomplished with great effort. "It bestows all accomplishments." This is the mantra of definitive retention. It is also stated in the Vimalaprabhā extensive commentary: "The name mantra is the heart mantra in all cases; the six limbs beginning with the syllable HRĪḤ are the near-heart mantra."
The armor mantras are insight and method: OṂ BAṂ YOṂ MOṂ HRĪṂ HŪṂ PHAṬ. As for the "five laughs," they are HAṂ HIṂ HŪṂ HEṂ HOṂ SVĀHĀ, or alternatively: OṂ ĀḤ HŪṂ SVĀHĀ. Likewise, the mantras of the three families are OṂ ĀḤ HŪṂ SVĀHĀ. Similarly, the six families are OṂ ĀḤ HŪṂ HO HAṂ KṢAḤ SVĀHĀ. Likewise, for summoning and so forth, they are JAḤ HŪṂ BAṂ HEḤ.
In the Abhidhānottara as well:
"The letter HE perfectly arises;
One should meditate on Heruka.
The letter HĪ perfectly arises;
One should meditate on Vajraḍākinī.
The letter HŪṂ is perfected by wisdom;
From meditating on Vajra-Hūṃkāra,
The letter HŪṂ perfectly arises;
One meditates on the form of Akṣobhya.
The letter BAṂ is perfected by wisdom;
One meditates on Vajrasattva.
The forms of OṂ BHRŪṂ ĀṂ BUṂ are perfected;
One meditates on Buddhaḍākinī.
The forms of AṂ TRĀṂ RAṂ SVĀ are perfected;
One meditates on Ratnaḍākinī.
The letter HRĪṂ is perfected by the letter HRĪḤ;
One meditates on Padmaḍākinī.
The letter KHAṂ is perfected by the letter HOḤ;
One meditates on Viśvaḍākinī.
The letter ḌĀṂ is the Ḍākinī herself;
The letter YAṂ is likewise the Yoginī.
The letter BHŪṂ is the goddess Bhūcarī;
The letter KHAṂ is likewise the Ḍākinī."
Thus it is said. Likewise: OṂ VAJRAḌĀKINĪYE HŪṂ PHAṬ, and others. Likewise: OṂ KĀKĀSYE HŪṂ PHAṬ, and others. Likewise: OṂ KARA KARA VAJRAPRACAṆḌE VAJRAKHAṆḌAKĀPĀLINI HŪṂ HŪṂ PHAṬ. Thus it is in the extensive commentary.
The Pañcalakṣahevajra also states:
"The body becomes the root mantra;
The nature of speech is called the heart mantra;
The secret mantra of the mind is exemplified
As the near-heart mantra itself.
What is explained as the seed of wisdom
Is recited together with the wisdom mantra.
The seed is the near-heart mantra itself;
From the root secret mantra of the heart,
Until that which bestows accomplishment is achieved,
The fortunate should recite with great diligence."
Thus it is said. Furthermore, regarding the root mantra and each of the other individual mantras, in accordance with the specific activity, one should place the syllables hūṃ phaṭ at the end for summoning the deity, and svāhā at the end. Likewise, this applies to the homa offerings of pacification and so forth, as well as to enrichment. For offerings, in the case of pacification, the end is namaḥ. For summoning, the end is voṣaṭ. For magnetizing, the end is vaṣaṭ. For causing hatred and so forth, as well as for paralyzing and so forth, the end is the syllables hūṃ phaṭ. For homa as well, all is completed by reversing [the order]. Likewise, the Pañcalakṣahevajra states:
"Other families and other activities,
Other times and likewise other mantra families,
Other locations, directions, and supports—
For all such activities, there is no result.
If one finds [the mantra] in a book,
What is that which is called 'pith instruction'?
The books as they are written
Are taught through the provisional meaning.
Those who perform the practice
By reciting mantras from books
While completely abandoning the pith instructions—
Such people will suffer on this earth."
This is the literal meaning.
Next, the three bodies (kāya) will be explained. "The glorious Heruka, in non-dual union; by merely knowing this, the practitioner should accomplish it on the stages." Thus, the isolation of mind is taught. Also, in the Yoginī Tantras: "The concentration of the vajra meditative absorption is the supreme accomplishment of the jewel of the mind, joined in non-dual union with Heruka." Also, in the Vajramālā Tantra: "The three bodies, though distinct, are perfectly endowed with birth; from the perspective of the completion stage, they also become one." This is the literal meaning. "When the practitioner becomes one whose function is the dharmakāya, then, having known that vessel, I shall speak of that wisdom." Thus, it is taught that [the result] depends upon the mind. The dharmakāya is the Mind Vajra Akṣobhya; this is the interpretable meaning. The dharmakāya is the ultimate truth and the union. Even in the system of the Perfections, it is said: "The dharmakāya is of two kinds: the utterly stainless expanse of reality (dharmadhātu) and..." This is the definitive meaning. The "vessel" refers to the vessel of the precious individual disciple. As it is said in another tantra: "One who is profound and vast, who delights in the certainty of the guru’s mind, possesses a nature of generosity, and knows the qualities; who seeks liberation, is devoted to the tantra, possesses an unwavering mind, and is extremely secretive about what has been attained—that very disciple, whose companions are not malicious, is to be gathered by the most learned gurus."
The phrase "the cause of others" refers to the cause of the middling merit, such as the empowerment of insight and so forth. Wisdom (jñāna) is the investigation through the internal realization of cognition; it is the bliss that is not material because of its perfect realization—this is the definitive meaning (nītārtha). As for "proclaiming": having conferred the empowerment, one makes that very reality clearly manifest. Likewise:
"Having bestowed the empowerment according to the ritual as it was taught,
One should observe with the mind the disciple’s superior devotion.
To those who have superior devotion toward the profound and vast way,
Bestow the empowerment through the words of the precious [teaching] alone."
"When the practitioner becomes one who possesses the body of the Sambhogakāya,
Then, knowing them to be a vessel for that,
I shall proclaim the wisdom to them."
The Sambhogakāya is Amitābha; the vessel for that is one of his family. Devotion toward that is also required. "I" refers to the glorious Heruka—this is the interpretable meaning (neyārtha). The "enjoyment" (saṃbhoga) is the pursuit of the conventional truth for the sake of the practitioner. In the Vajrārali it is also said:
"Stable, disciplined, and endowed with intelligence,
Patient, upright, and free from deceit,
Devoted to the guru and possessing compassion—
To such a person, the tantra should be thoroughly taught."
Wisdom is the self-consecration of desire—this is the definitive meaning. "When the practitioner becomes one who possesses the body of the Nirmāṇakāya, then, knowing them to be a vessel for that, I shall proclaim the wisdom to them." Here, the "emanation" (nirmāṇa) is Vairocana.
The practitioner is one who has been empowered by the seven empowerments. Regarding the Guru as well: "Time and measure are completely liberated; abandon the conduct of ritual purity; apply one's own illusion and mantra; strive for the benefit of all sentient beings. Wisdom is the sādhana of that." This is the provisional meaning. As for the nirmāṇakāya, it is the mastery of the seven by the practitioner of the subtle yoga. Wisdom is the characteristic of vajra-japa. I am the glorious Guru. The accomplished Padmavajra also said: "The nature of all-pervading stainlessness, which is without intrinsic nature, is explained as being like a wish-fulfilling jewel and a vajra vase. Having realized the individual self-nature through the ritual of the cognitive mind, the bodies of the Victorious Ones are the ultimate purity." In that regard, the mind becomes conceptual, apprehensive, and contemplative. The lunar form is the Buddha’s body of various enjoyments; that conventional bodhicitta, the nature of bliss, is what is to be expressed. Furthermore, at that stage, the momentary arising of the name "special joy" which has reached the center of the bhaga is established by the name "mustard seed." The Buddhas have taught that the supported is the nirmāṇakāya. "The dharmakāya, saṃbhogakāya, and nirmāṇakāya will undoubtedly be attained." From the Śrī Herukābhyudaya: "I shall be accomplished; of this there is no doubt." Thus it is taught as the perfect result. Dharma is the dharmakāya. Likewise, the Blessed One also said in the Abhisamayālaṃkāra:
This is the eighteenth [chapter] of the Sage alone. It is called the dharmakāya. Because it is the enjoyment of the Mahāyāna, it is asserted as the saṃbhogakāya. That body which, for as long as existence (bhava) lasts, simultaneously performs various benefits for beings, is the Sage’s nirmāṇakāya, which is uninterrupted. Furthermore, in the Guru: "The two are formless; the Blessed One, glorious Heruka, is consciousness (vijñāna); Vārāhī is space (ākāśa). The eighty minor marks are the Blessed One, glorious Heruka, the vajra; the thirty-two major marks are the Wisdom Lady, the Blessed Lady, the Noble Vajravārāhī. The Blessed One is blue and red, and Vārāhī is red and blue"—this is a brief presentation of the three bodies (trikāya) in the literal sense. "From the union of glorious Heruka, I am the self; I am the union (yuganaddha)," meaning the meditator of emptiness and the coemergent (sahaja). This is not the intentional (neyārtha) meaning. Now, the sūtra spoken in the explanatory tantra (vyākhyātantra) will be stated: First, the complete purification of the aggregates (skandha) and so forth. Then, the seed-syllable of the deity at the heart. Then, the offerings, the making of aspirations, and the four brahmā abodes. Then, from the naturally pure [nature] and so forth, up to the maṇḍala. Then, the binding of the tent and so forth, the piercing with the ritual dagger (kīla), and the striking. Above that, one meditates on the wheel of deities such as Mount Meru. Afterwards, one is thoroughly protected by armor, summoned by mudrās and mantras, and the heroes (vīra) and heroines (vīrī) are completely satisfied.
The entry of the wisdom wheel, the conferral of empowerment, and likewise the offerings, praises, and the complete purification of all [elements] are also [to be performed]. Now, the sādhana for entering by way of the womb-birth sequence will be briefly explained. First, having performed the protection wheel, the offerings, and the purification of the liberations, one should meditate on emptiness. Then, from the syllables ha ya ra va la, the maṇḍalas of space and so forth arise. Upon that, from the syllable suṃ, Mount Meru arises, together with the eternal palatial mansion and the charnel grounds; one should visualize the seat of a variegated lotus and the sun. There, one should meditate on the Blessed One, the Primordial Protector, who has attained manifest complete enlightenment through the five aspects, possessing the characteristics as described, and melting together with Wisdom. By the songs of the goddesses of his light rays, the Hero is awakened and roused; having meditated on him together with the maṇḍala deities, the wisdom wheel is entered, empowerment is conferred, and Akṣobhya is visualized as the crown ornament—this is the culmination of the purification. Alternatively, by way of the egg-birth sequence, one should meditate on the Hero born from the five aspects, residing upon a variegated lotus and sun, together with the maṇḍala. Then, one should maintain the entry of the wisdom wheel and the conferral of empowerment, and meditate. Following that, having performed the yoga of the drop (bindu), the offerings, and the praises, and having emanated the deities of the body maṇḍala, one should offer the bali and satisfy oneself. Thus it is said.
Then, through the application of the Lord of Jewels (Ratnendra), one should perform the homa in the fire of the stomach by making [the substances] into nectar after they have been acted upon, realized, and set ablaze. Then, at midday, having meditated as previously described, one should recite and chant the mantra with the left hand, neither too fast nor too slow, and without deficient syllables, having abandoned conceptualization. Alternatively, one should perform the focused recitation. Then, remaining in whatever way is comfortable, and having correctly undertaken [the practice] in the afternoon, one should likewise arrange the six-limbed application of Vairocana and go to sleep. Then, at midnight, having meditated in the same way, one should observe auspicious dreams. This also applies to the period of the five-hour watch. Then, during the morning watch, having meditated on Vajravārāhī, one should perform everything as previously stated in the Abhidhāna. Furthermore, having meditated on Amitābha during the state of supreme joy and arranged the limbs, one should experience the nature of Amoghasiddhi at the end of supreme joy. All remaining actions should be performed through the application of Akṣobhya. Thus, having abandoned the gross downfalls and the defeats of the fivefold vow and having maintained them, one should meditate. From that, the accomplishment of traveling through the sky will arise. Now, the sādhana for definitely entering into Buddhahood itself by means of the completion stage (niṣpannakrama) shall be explained; as it is also said in the Explanatory Tantra: "This, which always holds with certainty, is that which realizes all phenomena."
"Having contemplated the seven āli-kāli, the great yogi should rest." This brief presentation and its detailed explanation are taught therein; first, the yogi is described. That very [state] is the non-dual Heruka. [The vowels:] a ā i ī u ū ṛ ṝ ḷ ḹ e ai o au aṃ aḥ. [The consonants:] ka kha ga gha ṅa, ca cha ja jha ña, ṭa ṭha ḍa ḍha ṇa, ta tha da dha na, pa pha ba bha ma, ya ra la va, śa ṣa sa ha kṣaḥ. Thus it is said.
The detailed explanation is also given in the Saṃpuṭa:
"Visualize a perfectly complete moon maṇḍala
Abiding at the root of the navel.
The thought that reaches its center
Is the state of the sublime syllable.
Possessing the vajra of body, speech, and mind,
One should meditate on the form of the deity.
That meditation which transcends the [physical] mass
Is not to be meditated upon as the nature of mind alone.
Through the application of my own yogic union,
By means of the application of passion,
One enters and the taste becomes equal.
The two joys themselves
Become the state of supreme joy.
In the city of the pure expanse of reality (dharmadhātu),
One causes the realm of sentient beings to enter.
This should be known as the most secret.
It is not taught anywhere else;
There is nothing superior to Mahāmudrā
For all yogis.
That which is secret in all tantras
Is taught as the reality of nirvāṇa.
For this reason, the yogi
Perfectly relies upon the two truths.
Having cleared away all conceptual thoughts,
One enjoys all enjoyments.
Possessing the mind of non-dual wisdom,
There is nothing whatsoever that should not be done.
The single self of the non-conceptual mind..."
"Whoever constantly meditates on this,
Enjoying the five qualities of desire,
Will become a sovereign over all desires on earth
And attain the enjoyments of the higher realms,
Or even the state of a universal monarch (cakravartin)."
Thus it is said. Regarding the meaning of this, the Samayācāra also states:
"The nature of reality (dharmatā) itself
Is asserted to be solely nirvāṇa."
Thus it is said. One should meditate on the syllable Haṃ, which has resided [within] since beginningless time, as possessing the forms of the three worlds through its rays of light. In this way, at the navel of the practitioner whose speech is completely pure, one should meditate on the body of great bliss, which is the nature of the five-colored rays of light, possessing the essence of insight and method, white and red, clearly manifest, with two hands embracing each other, and resting upon a seat of a multicolored lotus and moon.
In this way, through the union of the vajra and lotus of the yogi whose body is completely pure, having meditated on the two bodies as great bliss, one should cause all that is stable and moving to enter the state of suchness (tathatā), and meditate on the very union through the bliss as it has been taught. This is the yoga of completion. This is the ritual of the three bodies.
Then, listen as the activities of the essential secret mantra are explained:
"By reciting the secret mantra one hundred thousand times,
One will fly across ten million leagues."
This means that prior to performing the [specific] accomplishment, one should first perform one hundred thousand recitations of the approach (sevā) before the mantra is accomplished, or one should recite it one hundred thousand times at the time of the actual application.
Alternatively, it is literal: "by reciting the hundred thousand [mantras] accomplished through reading, or by having accomplished it in a previous birth." One will swiftly go and return. One manifests in many forms of body. This [practitioner] climbs palaces and trees, traveling ten million leagues. Being perfectly endowed with yoga, one goes and returns through the sky. If one desires, one makes oneself visible; "not otherwise" means that even in the third state, one is endowed with yoga. If one desires, the practitioner becomes a child, an old person, or a youth. The practitioner may also become a sky-walker, a land-walker, or even an animal. One robs the senses of others. These [powers] are [attained] by the right hand of people; by the left, one swiftly performs the supreme restoration. If one recites [the mantra] once over the red sun and the semen, the body, speech, mind, and senses of all people are paralyzed. This is literal. Furthermore, another [method] shall be explained here: "The supreme of the great samaya, by merely hearing which, accomplishment is swiftly entered." Whosoever has the scent of lotus, musk, camphor, jasmine, and so forth on their body or mouth; who always has unblinking eyes and a diminished shadow; who is free from anger—such a person is one born seven times as a human. By merely eating that, the yogi goes to the sky-faring realm. There is rocanā at their heart; if one makes a tilaka with it after reciting the heart mantra one hundred times, [the result follows].
One will travel a hundred million leagues. Whoever knows the heart mantra of glorious Heruka will, without any doubt, obtain an excellent body and whatever desires they wish for. This is the literal meaning. This is the ritual action of the heart mantra.
Next is the near-heart mantra: "It brings about the complete accomplishment of all siddhis; whatever exists within the three worlds, all that is said to be accomplished in an instant." By reciting the secret mantra one hundred thousand times, even the three worlds are made to tremble. There is no doubt that all ḍākinīs will act as the practitioner's servants. By reciting this over water and washing one's eyes with it, one will see those born seven times as humans and so forth, as well as life and death. By reciting it over the eyes and looking, whatever is seen is suppressed in an instant.
One should take the skin from the sole of the foot of a deceased hero and apply it with effort. One should place human blood in the center of the eye-salve for the ears and form it into a circle. On the outside of that, one should smear it with realgar, bezoar, the flower of a woman, and saffron; then, having dried it in the shade, wrap it in the three metals. Then, having performed the consecration, on the constellation Puṣya, the yogin should place it in the mouth of Heruka and, covering it with the left hand, recite the secret mantra one hundred and eight times. As long as the pill, by its very form, causes the flow of [substances], there is no doubt that the practitioner will achieve accomplishment.
By placing it in the mouth, even the gods will not see the yogi; if it is taken out of the mouth, they will see him. One will become a vidyādhara of the pill. This pill was spoken of by the Hero himself as the accomplishment of the sky-farers. Having taken a skull-cup, if one rubs it with the tip of the threatening finger of the practitioner while reciting the name of someone, that person’s blood will dry up. If one rubs it with the ring finger of the left hand, it will draw that very person back again. Reciting the consecrated mantra, if one strikes the skull-cup while reciting the name of someone and gives it [to them], their brain will split. If that skull-cup is filled with cow’s milk, it will be restored. If one makes a tilaka with rocanā, whoever is looked upon will be sealed. If one threatens with the threatening finger, they will fall to the ground in an instant. If one recites the name of someone and strikes the ground with the foot, they will die. To restore them, one should consecrate water and sprinkle it on the ground. One should also threaten the sky with the consecrated threatening finger. As for liberation by word: there is no doubt that they will remain in that state. If the practitioner recites [the mantra] eight times over the ashes of a fierce fire and strikes [someone], whatever sentient being they keep in mind, they will take on that person’s form. If one strikes with the ashes of a homa, even the gods will not see them. If one strikes after reciting [the mantra] a hundred times over water, they will be seen again. Having bound the mudrā of the joined skull-cup and become wrathful, if—
If one recites [the mantra] without taking breath while uttering someone's name, that person will always become insane. "Mudrā" refers to the fang-mudrā. "Enraged" means baring the fangs. "Liberated by mind" means that the mudrā is released. Having empowered the practitioner's topknot with the mantra, if one binds it while uttering someone's name, those ḍākinīs will quickly come to wherever the practitioner is. If one recites it one hundred times over the practitioner's topknot and binds it, one will become invisible. Having empowered pebbles seven times, if one scatters them in a direction, it causes death. It robs the gods and the like, as well as the mātṛs, of their ritual applications. When a man and woman are engaged in sexual union, they will quickly become joined like dogs. If one recites [the mantra] over pebbles and scatters them into a river, the river will flow in the opposite direction of its current. The wise person uses those very pebbles to suppress the waves. If one recites it one thousand times while looking upward, it averts heavy rain. It liberates those bound by mind. If one faces an enemy army and recites it one thousand times, one's body will not be cut by weapons upon entering the midst of battle. This is by the ritual of one hundred thousand recitations. This is the practice of the near-essence.
Now, from this, the ritual of the armor: I shall explain this ritual of the object to be accomplished, which exists throughout the three worlds, by reciting it diligently one hundred thousand times.
While walking on the path while reciting, one will not be seen by thieves. Having entered the house of a lord of the earth, one may take whatever is desired and depart. Whomever one touches while reciting, that person is instantly paralyzed. By reciting the secret mantra and striking with the foot, one is then released. Having made a drop with one's own blood, recited three times, and applied it to those whom one sees or speaks with, one draws out their blood. If one enters a house in a state of wrath and recites, it will be afflicted by a fever. By sprinkling water over which the mantra has been empowered seven times, one will be restored to life. While looking at someone's face and reciting, one also robs them of their speech. If one recites one thousand times, one will walk upon the surface of the water. Just as on water, so too on dry land, one remains while casting [the mantra] as one walks. Having rubbed the hands with fragrant unguents, one should constantly perform the recitation one thousand times. The yoginīs who dwell throughout the three worlds will be brought under one's power. Having made a garment from cloth under the conjunction of the Puṣya asterism, and wearing it, the person who recites the secret mantra ten thousand times will then achieve this: by merely wearing it, one becomes invisible and travels through the sky. Whichever sense faculty is the very path, through the nature of each of those, by practicing in supreme meditative equipoise, one becomes the nature of all the Buddhas. Thus it is said. Regarding the instruction to apply oneself in that way: "the very path of the sense faculties" refers to the objects of the eyes and so forth.
The nature of the Buddha is taught to be insight. As it is said in the Vajraḍāka: "At all times, all actions should be performed without hesitation, by means of the non-conceptual essence. Those [actions] are difficult to transcend."
Through the nature of luminous insight, the non-conceptual being should perform all conduct without hesitation. Those ascetic observances belong to the Great Self. Apart from the rituals of method and insight, if the mind does not waver, that which is certainly and utterly stable bestows great awakening. Therefore, there is no abiding in some place, nor any attachment to anything. Since the manner in which bliss is completely transformed is such that whatever result is obtained, why would one not desire it at that time? These entities of the stable and the moving do not exist; rather, their characteristic is mere appearance. If this sublime meditation is practiced, through the power of habituation, sublime bliss arises. Having generated mental joy and so forth, when the causal entity is accomplished for the sake of attaining the unsurpassed result, O Blessed Goddess, there is no fault whatsoever. Therefore, with all effort, one should worship the All-Pervading One.
Through unbearable and difficult vows, the body is withered by the torment of suffering. Through suffering, the mind becomes distracted; from distraction, accomplishment is elsewhere. Because the mental body is stable, everything becomes stable in bliss itself. Through suffering itself, one becomes unstable, and even cessation is further removed. Having attained the state of bliss in body, speech, and mind, one will attain awakening. Thus it is said.
In the Glorious Later Assembly (Śrī-Samājottara):
Through the yoga of non-equipoise,
One is always in equipoise.
Whatever is experienced as mind,
Is proclaimed as "universal conduct."
Having superimposed [the deity] upon the innate mind,
One should not be distracted from that bliss.
Having recognized distractions and conceptual thoughts,
One should draw that [mind] back into bliss.
Furthermore, in the Meditation [chapter]:
One should withdraw the mind into itself.
Because one sees the qualities therein,
One should delight the mind in absorption (samādhi).
Because one sees the faults of distraction,
One should pacify any lack of delight in that.
Covetousness, mental unease, and so forth—
Whatever arises, one should likewise pacify.
Through such mental application (abhisamskāra),
One attains the arising of one's own speech.
From familiarity with that, one becomes effortless.
Then, one's body and mind
Attain a subtle pliancy (praśrabdhi).
As that further increases,
It should be known as the "assembly of the sublime."
Through the long progression of that increase,
One attains the state of the actual foundation.
From training in that, the superknowledges (abhijñā) arise,
And the mind becomes supremely serviceable.
Now, for the purpose of accomplishing each of these individually, the mantras for the Brahma-thread and so forth should be recited. The twenty-two-syllable Hero mantra should be used to consecrate the Brahma-thread: Oṃ hrāṃ hrīṃ hrīṃ hūṃ phaṭ. With this, the fifty bead garland is consecrated. Oṃ hūṃ hūṃ hūṃ hāṃ hūṃ phaṭ is used to consecrate the vajra of the thumb. Oṃ vajravārāhī hūṃ phaṭ is for the necklace. Oṃ sarvabuddhaḍākinīye hūṃ phaṭ.
With these words, the skin garment is [consecrated]. It is clearly adorned by the near-essence mantra. With "Oṃ hāṃ hīṃ haiṃ haṃ phaṭ," the lower garment is [consecrated]. With the garland mantra, the skull-cup is [consecrated]. With "Oṃ vajravairocanīye svāhā," the head-garland is [consecrated]. The nails and teeth should be blessed with the mantra of Khaṇḍakapālin and the others, at the time of first taking up one's residence. Likewise, the khaṭvāṅga should be blessed with "Oṃ he he ru ru kaṃ hūṃ hūṃ phaṭ." With "Oṃ vajravārāhī hūṃ hūṃ phaṭ," the hand-drum is [consecrated]. Thus, having donned the armor of the two [mantras] and the four faces, one should remain. Alternatively, having blessed the five mudrās without [their specific] mantras, one should don the three armors and be adorned with the eight-line mantra. For the sake of those who are certainly terrifying and harmful, one should practice in every way. By reciting the mantra of the Protector a thousand times over the sap of a tree, whoever is marked with a drop (tilaka) will become like wood. If one strikes an elephant or the like with the dust from its feet, it will assume that form. If one sprinkles it with water over which the mantra has been recited three times, it will return to life. This is the non-literal [meaning]. This is the ritual of the seventh birth. Now, the accomplishment from this is explained: "The practitioner by whom it is accomplished, the yogi in the form of a donkey, in order to reverse the force of the mind." Thus, it is taught that one acts as Heruka. The "form of a donkey" refers to the donkey practice.
Knowing the force of the mind of the vow, the accomplishment of the activity is achieved by the mere desire of the force of the mind. This is the interpretable meaning. As for the form of a donkey, whatever the yogin himself is, he is just like that. The definitive meaning is that it is the clear realization for the sake of reversing the eighty innate natures. "Donkey" refers to the ḍākinīs, whose mouths drip blood, holding curved knives, mallets, khaṭvāṅgas, and tridents in their hands. Regarding the maṇḍala deities, it is said that the heroes, heroines, ḍākinīs, and so forth, who abide everywhere just as described, also have mouths from which blood drips. Their faces are red; Vārāhī has a vajra and the threatening gesture, and the ḍākinīs and others hold skull-cups. One should understand that they are in the full bloom of youth, as taught in the Abhidhānottara. This is the literal meaning. "If one always acts as a donkey oneself, the yogin will see it" teaches the yoga of the permanent. As it is said: "By not being separated from the Buddha-yoginī, the yogin becomes the Buddha-self." Regarding the benefits, it is taught that one will become the meditator in the form of whatever form there is—whether short-lived, long-lived, an animal of the seventh birth, or any sentient being. One will see the person of the seventh birth with seven shadows, through the power of meditation. This applies to others as well. This is the literal meaning. "With that, one should always perform the offering cake and the homa at the three junctions."
"Eating [the flesh] at midnight on the waxing moon, accomplishment will be attained here without a doubt." Thus it is said. One should practice the "corpse" (mṛta) with a body of fragrant scent, and one will travel through the sky. This is the literal meaning.
"Offer cāru to the ḍākinīs; there is no doubt one will enter into seven [births]." For their sake, one should offer cāru. "Entering into seven" means being born as a human without interruption for seven successive births. This is the interpretable meaning. It is also taught that one should recite [the mantra] five hundred thousand times.
"Even the animal of the seventh birth bestows the accomplishment of the sky-farers (khecarī-siddhi). It clears away the decay of the aggregates and elements, as well as disease and fainting. Following after the state of immortality, it bestows the accomplishment of immortality. Following after the burnt offering (saṃskāra), it swiftly bestows even Buddhahood itself. Just as an external being is bound, so too is the essence of wisdom (jñāna-rasa). As long as the aspects are fully perfected, it bestows a vast lifespan." This is the definitive meaning.
"In all the secret tantras, the supreme heart mantra (hṛdaya-mantra)—whoever knows that very [mantra] will attain accomplishment here without a doubt." Here, "secret" means it should be concealed from the childish. "Tantras" refers to the six [classes]. "Mantra" refers to the seven-syllable secret mantra. "Heart" refers to the meditation on the donkey. "That very [mantra]" refers to the characteristic of union (yuganaddha). "Knowing" is through the oral instructions of the glorious Guru. "That will be accomplished" is the literal meaning.
This is the yoga of conceptualization. Then, from this, the following will be explained: "The symbolic language of each individual syllable, by the mere utterance of which the female messengers are granted relief." Regarding this and so forth, the symbolic language is taught. Symbolic language consists of the symbols of body and speech. It is for the sake of those of poor fortune not fully understanding it, and it belongs to the yogins and yoginīs regarding the samaya and so forth.
Ḍā is explained as a man; ḍī is a woman. Pū is smelling; su is eating; mā is a mother. Yo is a wife; bhī is a sister; vī is a female friend. Likewise, śrī is blood; lu is a daughter; si is a peaceful drink; se is a drink; hī is meat; bha is food; bhu is the state of being an assembly; gā is explained as going; si is a charnel ground; bhu is death; ḍī is a yoginī; gālā is Gaurī; strī is a form; sarvā is a ḍākinī; hā is likewise Khaṇḍarohā. Ja becomes the two shanks. Bha is speaking plainly; ka is the two hands. The sound su is the action of "welcome." Many others should also be understood from the first letter of their names: whatever stable and moving phenomena are explained in the three worlds, those are they.
Furthermore, "likewise" (yang) means that "mother" (mā) is also the guru. Bha is eating; bhya is not eating. Sya is drink and non-drink. Ga is the one to be approached and the one not to be approached. Nāga is the desired object. Regarding "the first of the names," in the Abhidhāna it is also said: sa is a woman; ra is a woman without a husband.
Du refers to the woman of bad conduct. Su refers to the fortunate woman. Sa refers to the woman who possesses the samaya. A refers to the past. Na refers to the future. Sa refers to the sublime being. At the time of conferring empowerment, the ācārya should bestow these upon those who have exceptional devotion to the meaning of the samaya; this is the literal meaning.
Then, I shall thoroughly explain the signs expressed in other languages, by which even brothers and sisters will understand without doubt. Thus, other signs are taught. "Other languages" refers to the infinite sounds of the languages of mountain-dwellers, barbarians, and so forth. "I shall thoroughly explain" means I shall speak the words of truth. Potamgī means "speaking honestly." Pratipotamgī means "the reply to speaking honestly." Gam indicates the certainty of going. Lumpa means "the yogin is coming." "Speaking honestly" means prostrating. Tamgī is the prefix. Prati means "having examined through conceptualization." When gam is uttered, it becomes "I am going." This also applies to the yoginīs. Regarding the samaya and so forth, these are the barbarian languages of speech. Kaṭukaṃ means "a corner." Maranaṃ is explained as "bad sound." Śira means "falsehood." Karnika means "bell." Vīraṇa means "heart." Karaṇa becomes "the snout of a pig." Śravaṇa is proclaimed as "ear." Manthanaṃ is "the abode of nectar." Ālikāli is explained as "ḍākinī." Narakaṃ is said to be the "maṇḍala."
Amukaṃ is explained as a charnel ground. Kakila is said to be a door. Śvasanaṃ is explained as a Brahmin. Paridhi is the Kṣatriya family. Varti is the Vaiśya family. Kura is the Śūdra family. Antastha is the fierce one. Pūśulikā is explained as a house. Bhaginī is said to be a ḍākinī. Likewise, mekā is water. Gṛhiṇī is the one who seals with the mudrā. Touching the teeth with the tongue is hunger. Touching is "it has been eaten." Triṣṇi is perfumed with scent. Karṇa is a flower. Hāsyaṃ is explained as a hanging belly. Danta is explained as stopping the rain. Tripṭi should be called "digestion." Dehaṃ is called a city. Dhūma is explained as the exterior. Dhūmapriyā is a cloud. Sānu is a goat. Saritā is a river. Adani is a tooth. Paṅkāṃ is a banner. Cando is a garland. Ṇaṇḍaṃ is livestock. Sasaṃ is said to be a crossroads. Phalguṣaṃ is said to be a person. Samayaṃ should be known as a great corpse. Mahākṣaraṃ is the great livestock that enters into the seven. These are the names of each individual letter. Hrī refers to those who feel shame; thus, sexual intercourse is expressed. Hā is a synonym, as is said in some regions. Ho is explained as a synonym, as is said in some regions, such as Tibet, Tīnu, Karṇāṭa, and so forth. Likewise, it is also said: "In Karṇāṭa, by the word karṇa, stone and foot are expressed; in some places, deafness is expressed. Likewise, those taught in the tantras."
This is the literal meaning. It is the terminology renowned in worldly and transcendent treatises, as well as the language of the barbarians. Furthermore, I shall explain another: the characteristics of the ḍākinīs, by the mere knowledge of which the practitioner will attain accomplishment. This refers to the great accomplishment of the action mudrā, the great accomplishment together with the action mudrā. As it is said in the Vajrapañjara: "Having brought forth the self-aware Māmakī and inserted the Vajra-holder into the lotus, through that, accomplishment is attained simultaneously; it is proclaimed as the Mahāmudrā. That play of the Great Seal becomes the direct realization of the intention. Knowing all and certain, one is liberated; it is accomplished in this very life."
"With eyes as long as lotus petals, a white woman who delights in white garments, possessing the scent of fresh sandalwood, and always delighting in the assembly of the Sugatas—know her to be born of the Vairocana family. A woman who resembles refined gold, always delighting in orange-red garments, and possessing the scent of nutmeg and campaka, she too has arisen from the Ratna family. Any woman who is red in color and wears red garments, possessing the scent of mālikā and water-born flowers, is explained as belonging to the Amitābha family. Any woman who is dark blue like an utpala lotus, always delighting in blue garments, and possessing the scent of the blue utpala, she too has arisen from the Amoghasiddhi family. Any woman who is black in color..."
Those who delight in black and blue garments, and whose navel has the scent of ketaka, arise from the Akṣobhya family. "Navel" refers to musk. They are clearly of the Śrībhadraka family. Thus it is said. Any woman who is reddish-white and delights in reddish-white garments, and who always possesses the scent of camphor, also arises from the Vajrasattva family. These six families of yoginīs have been explained by me. These six are: the Brahminī, the Naṭī, the Caṇḍālī, the Kṣatriyī, the Vaiśyī, and the Śūdrī. [They correspond to] Locanā, Pāṇḍarā, Prajñāpāramitā, Māmakī, Tārā, and Vajradhātvīśvarī. Regarding their scents, it is said: "They also always occur on the body and the bhaga." This is the literal meaning.
"Always delighting in left-handed conduct, reciting the mantra-syllables of their family, binding their own mudrās, and speaking words arising from their own family." Here, "left" refers to the woman. The "mantra-syllables of the family" are the mantras of Vairocana and the others. "Their own mudrās" refers to the mudrās of whichever family they belong to. "Words" refers to speech. Any woman who moves with the left is a woman. The yoginīs always speak with loud voices and look about with a leftward gaze. Women are those who make requests to human females.
By not abandoning the activities of the family, which are the excellent proclamation of the seeds of the family, one does not discard what is taught in one’s own treatise and recites the knowledge of one’s own family. That is said to be possessing the samaya. As for the homage: "One who binds, always bowing with the left limb, conversing with women—that very one goes to the state of the sublime." This describes the conduct of the sahacārin from the context of the sahacārin itself. "The state of the sublime" is one's own essence. "Goes" means to reveal. Drawing a mark on the ground with the big toe of that samaya-holder is done with the left foot and hand. Scratching the head, likewise, is the recollection of self-awareness. Showing the fingers to the cheeks or the chin, or to the vessels, and looking askance—reciting the mantra once, reciting and looking intently at the knowledge, the yoginī goes to the state of the sublime; whoever is a yogin possessing the samaya—so it is said. Drawing a mark on the ground itself clarifies one's passion for the guru and for people. By scratching the head, one speaks of having become subject to another. "Showing the fingers to the nose" means: "I am protected; I am afraid of your passion, as if toward a mother." By looking askance, one looks at the limbs of the approaching one. This is the literal meaning. It is the mind of passion. Regarding the ḍākinīs who are difficult to find, and likewise the mothers: "The five nectars are the sublime reality; their own characteristics shall be described here."
This refers to the explanation of the signs and mudrās of the complete transformation of form. The five nectars are the five families; this is the intended meaning.
"The embodied one, the one who kisses,
Lāmā, the one who has completely transformed, the one with a child,
The irreversible one, and the goddess of fire—
These are explained as the seven ḍākinīs."
This is the brief presentation.
"The brahmin, the fierce one, the dancer,
The dyer, the outcaste, the kṣatriya, and the commoner—
These seven have truly arisen from their respective families."
"She who raises her eyebrows,
Who looks with intense attachment,
Who withdraws her former form
And subsequently causes fear—
She should be known as the embodied one (Rūpiṇī),
Who relies upon the non-dual hero."
This is the detailed explanation.
It is also said: "One should consume the samaya substance that she has given. Having empowered it by reciting [the mantra] seven times, one then becomes a sky-goer (khecarī)." "Former" refers to the initial form. "Causing fear" means that she causes one to abide in the transformed form by means of her own form.
"Whether desired or not desired,
She who embraces and kisses the child—
She should be known as the one who kisses (Cumbikā),
The ḍākinī who destroys negativity."
"With a sidelong glance and a frowning face,
With a vajra-brow and a threatening gesture,
Whoever provides relief and causes fear—
She is definitively taught as Lāmā."
"Causing fear" means having the nature of the syllable HŪṂ and so forth, and the nature of passion.
"By the forms of a pig, a rabbit, a cat, a jackal, a goat, a horse, and so forth, she is everywhere terrified and afraid; she is explained as the 'Transformed One' (Parāvṛttā)." Thus it is said. "Pig" means a pig. "Cat" means a cat. "Goat" means a goat. This is the literal meaning.
"Whoever laughs with universal joy, having gone and not returning again, laughing clearly out of passion—she should be known as the 'Child-like One' (Sabalā). Passion is a face of intense clarity." This is the literal meaning.
"With a weary mind, whether by hand, or by a clod of earth, or by foot, or by touching with a garment or a piece of wood, she does not survive by that touch. She should be known as the 'Irreversible One' (Anivartā); she is proclaimed to be one who is not to be accomplished." Thus it is said. There is no doubt that she will not survive if touched by weapons and the like, or wounded by hands and so forth. Therefore, one should understand that she should be treated with passion.
"Whether by bathing, or eating and drinking, or by looking about with an angry gaze, she displays a transformation. Afterwards, she is a ḍākinī; she is explained as a Heroine (Vīrā)." This is the literal meaning. "Afterwards" means when she has seen [the practitioner] or has eaten food and so forth. This is the literal meaning.
"In the hands of the ḍākinīs, the mudrās, or as symbols residing in the house, are the skull-cup, the axe, the fangs, the wheel itself, the banner, the vajra, and the sword; these seven are known as the mudrās of the families. Those who draw them in the house perform worship; they recite the vidyā of the family."
Regarding this, "in the house" means in the source of phenomena (dharmodaya). "Family of the family" refers to meditating upon the deity of whichever family is bound; this is the intended meaning. This is the definition of the ḍākinī.
Furthermore, I shall now explain the characteristics of the ḍākinīs exactly as they are. The practitioner who abides by the samaya of the ḍākinīs should know [them]. This refers to the color and characteristics of the ḍākinīs of the glorious Heruka family. The "practitioner" refers to those possessing the samaya who abide by the samaya of Heruka. This is the literal meaning.
Any woman who is red in color and emits the fragrance of a lotus, and who draws a lotus in her house, is born of the family of Padmanarteśvara. "Padmanarteśvara" is Amitābha; this is the intended meaning.
Whoever always makes offerings to the glorious Vajra [symbol] drawn in their own house, and whose body is black or dark blue, is born of the Vajra family.
On whose forehead or hand a wheel (cakra) appears clearly, who is yellow, fortunate, and perfect, always most excellent and sublime, and who draws a wheel in their own house and makes offerings during the four sessions, is born of the Vairocana family and is proud of the power of the ḍākinīs. Regarding this, the "wheel" is made of gold or other materials. "Excellent" means she is a bride, clear and radiant.
One who is dark blue, with high teeth and fierce, fickle, and who does not speak much, and who makes offerings to a sword in her own house, is born of the Amoghasiddhi family.
"Yellow and appearing as gold, with flickering eyes and a yellow beard, or with a jewel appearing on the forehead or even on the hand, or in the house—whosoever always abides in sovereignty, is proud, and speaks the truth, and even has the scent of the mālatī and campaka flowers, has arisen from the Jewel family."
The word "or" ('am) is easy to understand as referring to those who are white, possess the vigor of a bull, and are either victorious or not victorious.
"Dark in color, cruel, and fond of meat, always delighting in cruel actions, or with a trident or even a skull, on the forehead, the hand, or in the house—whosoever always makes offerings to these drawings, has arisen from the Bhairava family." Thus, the Siddha Lavapa stated that Bhairava is the kṣatriya family.
"Resembling the color of clouds, with uneven teeth, always delighting in cruel actions, whosoever bares the left fang and always makes offerings to the battle-axe, has arisen from the Nāyaka family." Regarding this, the Sādhana-vidhi states that the Nāyaka is the śūdra family. This is the literal meaning. These are the signs of the complete transformation of form.
Then, from this, the characteristics of the Lāmās are explained exactly as they are: "By merely knowing which, the practitioner will attain accomplishment." With these words and others, the extensive explanation of the mudrās is taught. The Lāmās are the "enchanters." Accomplishments (siddhi) are the knowledge of all aspects (sarvākārajñatā) and the knowledge of the paths (mārgajñatā).
The characteristics of the Mahāmudrā, the supreme sign of manifest, complete awakening, are clearly explained for the practitioner who accomplishes the ultimate meaning. One should recognize a young woman who has the following traits: her face is perfectly round, she has a mustache on her upper lip, her body hair and eyebrows are long, she wears fine and clean clothing, she is peaceful, she is unwavering and speaks the truth, she always delights in the sublime Dharma, and she emits the fragrance of a lotus. At the joints of her ten fingers, there are drawings of lotuses. These are the characteristics of a Lāmā born from a lotus. One should display the lotus mudrā, or alternatively, the tortoise mudrā, the skin mudrā, or the water-pot mudrā; these are said to be the responses to the mudrā. As for the lotus mudrā: both hands have all the fingers contracted, forming the shape of a budding lotus. The tortoise mudrā is formed by placing the right hand over the left. The skin mudrā is the act of holding an elephant hide. The water-pot mudrā is likewise clearly explained. She has a protruding lower lip and long, almond-shaped eyes; her eyes are reddish and pale yellow. She is wealthy, fortunate, and glorious, with the fragrance of a white Campaka flower. Her arms are long or of moderate length, and she delights in various types of clothing. On her forehead, there are three lines that point upward. She laughs and is joyful, and she dwells treading upon the path. She always takes great delight in stories of those who have died in battle. On the fourteenth and the eighth days of the lunar month, she...
It is explained that this is her season. Having drawn a trident in the house, one should always make offerings to it. These are the characteristics of Lāmā, the Īśvarī of the world. Upon seeing such an intoxicated woman, one should display the trident mudrā. Having drawn up the left leg, one should perform a dance for her. Circling with the left is explained to be the response mudrā. Pressing the little finger with the thumb and extending the three middle fingers constitutes the trident mudrā. The dance is clearly performed with the right leg extended.
One whose cheeks and temples appear hollow, who is always sweet, yellow, and pure, whose eyes are green or pale yellow, and on whose forehead or hand a single line appears; one with a long neck and curly hair, who always delights in red garments, laughs, and sings, yet suddenly becomes very angry; whose mind is fickle and who is especially attached to fighting—this is the Lāmā who has arisen from the Perfection of Insight (Prajñāpāramitā). It is explained that these are her characteristics. Upon seeing such an intoxicated woman, one should display the bell mudrā. The second, the short spear mudrā, is also performed by the practitioner in deep meditative equipoise; circling from the left is explained to be the response mudrā. The application of ringing the bell should also be displayed with the left hand. Thus it is said.
That which arises from the perfection of wisdom is the Caṇḍa family. As for the javelin mudrā: join the two hands together, bend the two threatening fingers, and place them at the side of the third joint of the middle fingers; likewise, place the two thumbs at the middle joint. This is according to the literal meaning.
One who is short with thick calves, always delights in yellow garments, and on the fourteenth day of the lunar cycle has a jewel drawn in her house—having seen such an intoxicated woman, one should display the jewel mudrā. Second, the conch mudrā should also be given with great effort. It is explained that the response mudrā is to circle from the left. These are the characteristics of Lāmā born from the Ratna empowerment.
As for the conch mudrā: with the right hand palm up, form a fist with the thumb tucked inside, and extend the threatening finger. One who has body hair all over, eyes that are black and yellowish-grey, is stout with a fierce expression, has a protruding belly and a damaged nose, and is black with round eyes, always delights in song and dance. On the eleventh lunar day, she has fangs drawn in her house. Having seen such an intoxicated woman, one should display the nāga mudrā. The practitioner, striving for accomplishment, should display the second mudrā, the javelin itself. It is explained that the response mudrā is to circle from the left. These are the characteristics of Lāmā of the nāga lord family. Thus it is said.
The lord of the nāgas is the garuḍa. Its master is Amoghasiddhi, the Intentional One. Placing the right fist upon the left hand, extending the thumb and little finger while the three middle fingers are held in the shape of a hood—this is the mudrā of the eye-salve; this is the literal meaning. Then, from this, another sign of the left hand is explained: "By which one's brother or even a rākṣasī is correctly recognized," and so forth, thus the signs are taught.
To say "speak honestly" means to speak honestly with the left hand. By showing the ring finger, one speaks in response to the call to speak honestly. Tapping the belly clearly indicates hunger. Showing the forehead asks, "Who has come?" Inserting a finger into the mouth clearly indicates that you have eaten. Moving the tongue clearly indicates, "It should be eaten." Touching the knee is said to mean "rest." Touching the tip of a finger clearly indicates that the rest is over. Clenching the teeth means, "I shall eat your flesh." Showing a frown means, "I am bound." Showing the garuḍa means, "I, the practitioner, am liberated." Striking hand against hand means, "Eat the bali offering." Showing the right hand clearly indicates, "Do it so." Touching the ear means, "I shall remain at rest."
"Whoever touches nail to nail, take the dead to the charnel ground. Whoever draws upon the earth, they are entering the maṇḍala. Whoever touches the chin, they say, 'Sleep in bliss'—by this, the buttocks are the anus, which is clear. Then, regarding the other mudrās, the response to the mudrā is explained: by merely knowing which, the messengers will be comforted. Whoever shows a fist, to them one should show the hand. Whoever shows the hair, one should always show the khaṭvāṅga. Whoever moves the limbs, to them one should show the fangs."
"Whichever woman shows the crown of the head, to her one should show the head. Whoever shows the forehead, to her one should show the cheeks. Whoever shows the teeth, to her one should show the tongue. Whoever shows the lips, to her one should show the chin. Whoever touches the throat all over, to her one should show the belly. Whoever shows the hand, to her one should show the arm. Whoever shows the nape of the neck, to her one should show the back. Whoever shows the breast, to her one should show the kiss. Whoever shows the belly, to her one should show the navel. Whoever shows the secret place, to her one should show the sign. Whoever shows the thigh, to her one should show the buttocks. Whoever shows the knee, to her one should show the calf. Whoever shows the foot..."
In that regard, if someone shows the soles of their feet, one should show the nails. If someone shows the earth, one should show the sky. If someone shows the sky, one should show the sun. If someone shows a river, one should show the ocean. If someone shows the middle finger, one should show the threatening gesture (tarjanī). If someone shows the ring finger, one should show the tongue. If someone shows the paṭṭisa (a type of trident), one should show a spear. If someone
shows the head, one should show the intermediate directions. If someone shows the side, one should show the mouth. If someone shows a frown, one should show the topknot. If someone shows the teeth, one should show the lips. If someone shows the throat, one should show the mouth. If someone shows the forehead, one should show the eyes.
If one shows a single finger, the mantrin should say, "Welcome." With two fingers, one says, "Welcome." By pressing the thumb, it is "virtue." By joining the thumb and the threatening gesture, it is renowned as the "eye mudrā." In this way, each of the mudrās should be shown with great effort. There is no doubt that the yoginīs will be brought under one's control for as long as one lives.
This refers to the right hand. "O" refers to the chin. "River" refers to drawing a line in the sky with the shape of a curved finger. "Ocean" refers to the viṣadhara (the ring finger).
Likewise, it is from the lines on the two hands. The tongue is the little finger. "The boundary should be shown" means by the application of the threatening gesture and the thumb. As it is said: "The snapping of the thumb and the threatening finger is the mantra practitioner’s certain mastery here." Regarding whichever mudrā it may be, these are the four ways of speaking. To fully understand one's own lot, the response to the mudrā should be shown. It is not for the sake of desiring a dispute with someone; rather, if one lacks the capacity, the yoginīs who are field-born and accomplished may become angry. Therefore, at the time of a dispute, one should place the left hand at the heart and prostrate. In another tantra it is also said: "As long as yogins have not given rise to absorption and clairvoyance, they should not show the response to the mudrā for the sake of disputing with worldly people." This is the sign for the sake of Kambujīkā.
Furthermore, the characteristics of the ḍākinīs will be explained exactly as they are: "By which practitioner the ḍākinī, even if far away, should be known." The characteristics of passion are clearly stated: "She who is passionate toward one possessing the samaya is the ground for the hero’s enjoyment." Taking the ground as the basis, "the yogin’s vow is honored." This means that passion is being under her control like a servant, desiring to benefit like a mother, and being affectionate like a sister; this is stated in the scripture itself regarding one who possesses the samaya. Regarding the female signs, there are further signs.
This belongs to the yogi. Regarding the term "hero" (vīra), according to the scriptures, when one is definitively profound, that hero’s object of enjoyment is the "holder of wealth" (vasudhā). "Wealth" (vasu) refers to jewels, and "holder" (dhārin) means that which holds them. The "ground" (bhūmi) is the place, the earth. Having made that the locus, one should meditate in the manner of the authentic. "Possessing the yoga" means possessing the yoga that abides in one's own mind. Regarding "vow" (saṃvara), for the sake of the stainless meaning, it is said: "The vow is the union of the single wisdom of the coemergent body, speech, and mind." The master Vasubandhu, free from conceptual elaboration, also said: "That very stainless expanse (dhātu), inconceivable, virtuous, and stable—this body of bliss and liberation is explained as the Dharma of the Great Sage." Furthermore, in the Vajrapañjara: "Having seen the two states of beings, I am the nature of wisdom and method. Through the yoga of the supreme union, there is neither Māmakī nor Akṣobhya." This is the intended meaning. "The gaze of the reverse order and the facial expression itself; the face is always with eyebrows moving—there is no doubt they are ḍākinīs." Thus, it is taught that all ḍākinīs are characterized by passion. By the "reverse order," it refers to the gaze and facial expression with the left limb. "Endowed with the melting of the nectar" refers to the deity of the heroines. "Constant" means extremely clear. In the Kāmaśāstra as well: "The face is radiant and the eyes are stainless; the speech is continuous and spoken melodiously."
"Furthermore, repeatedly and certainly gazing [at one] is the sign of attachment to a real person." Thus it is said. This is the literal meaning. "Having understood the turning of the transformation, the third line is completely circular; suddenly it turns back. Walking, the face is indeed terrifying." This means: the "third line" is the middle one. "The turning of the transformation is beautiful" by way of its completely circular form. Alternatively, "completely circular" refers to the shape of a grain, which indicates the two breasts. "Suddenly turning back" is due to the absence of activity. "The face is terrifying" also means that having abandoned the spoken words, one speaks otherwise. This is the literal meaning. In their respective houses, their own symbols—along with a mirror, a wheel, a jewel, a water-born [lotus], a sword, and the mirror of the Sugatas—should be known. Their own symbols are the symbols of their families. Drawing those is for the Vajrayoginīs who abide in the mirror. This is the literal meaning. For those born in space, there are the banner and the joined short spear. The battle-axe and the trident should be known as belonging to those born from the family of the Mātṛs. Here, the first half [of the verse] realizes the Yoginīs, and the latter half is the form of the seven Mātṛs. The banner and the joined short spear are the union of the vajra and the lotus. "Moving in space" is from the mirrors.
Likewise, there is a mirror perfectly joined with an axe. This is the literal meaning. Then, from this, the sequence of the armor of secret offerings will be thoroughly explained, by the mere perception of which yogins will attain accomplishment. Thus, self-consecration is taught: "The state of self-consecration is a joy, secret from both Buddhists and non-Buddhists. This is a secret not to be made clear," says the Guru. "The messengers abide perfectly in the forward and reverse orders; they always bestow accomplishment from below and above. By seeing and touching the goddess, who is myself and all the messengers, that messenger bestows accomplishment. Whoever relies [on her] day and night, they will achieve accomplishment without a doubt." Thus, the mundane and supramundane sādhanas are taught. The messengers possess breasts and hair, and are empowered for the rites of pacification and so forth. Bestowing accomplishment means bestowing the three transformations of mundane form. The empowerment of myself and the messenger is the certain subduing of the action seal (karmamudrā) messenger through the very knowledge of suchness (tattva). She is explained as the wisdom that is the cause of the dharma seal (dharmamudrā) and the great seal (mahāmudrā), and thus bestows accomplishment. One should meditate upon and understand the samaya seal, which plays with the bodies of the three goddesses who are like the autumn sky and are the cause of the great seal and the samaya seal.
Day and night, through insight and method, [this is] from the mouth of the glorious Guru. "Accomplishment" means approaching the state of Buddhahood itself. Even in the manner of the Perfection Vehicle, it is said: "Neither existent, nor non-existent, nor even the absence of non-existence; by that, Buddhahood itself is described." This is the literal meaning. As for the messengers of the thirty-six families, they are to be accomplished through the diligent application of kissing and embracing. Regarding the phrase "from the distinctions of the yogic abodes," the lady of the thirty-six families is the thirty-seventh. Likewise, in the Root Tantra: "Here, Vajravārāhī is the lady of the family. The one without family is the ḍombī. The ḍākinī is the śūdrī. The lāmā is the kṣatriyī. Khaṇḍarohā is the vaiśyī. Rūpiṇī is the brāhmaṇī. Kākāsyā is the mlecchī. Ulūkāsyā is the sweeper. Śvānāsyā is the outcaste woman. Śūkarāsyā is the Persian woman. Yamadāḍhī is the mountain-dweller. Yamadūtī is the bhilī. Yamadaṃṣṭriṇī is the gaṇikā. Yamamathani is the madwoman. Caṇḍākṣī is the arrow-maker. Prabhāvatī is the garland-maker. Mahānāsā is the goldsmith. Vīramatī is the well-digger. Kharvarī is the bamboo dancer. Laṅkeśvarī is the bronze-worker. Drumacchāyā is the jeweler."
Dharaṇīpālinī is the ironworker. Bhīmā is the lac-maker. Vāyuvegā is the cotton-carder. Madirā is the oil-presser. Śyāmādevī is the barber. Subhadrā is the leather-worker. Hayakarṇī is the carpenter. Kākāsyā is the flute-maker. Cakravegā is the butcher. Khaṇḍarohā is the basket-maker. Śauṇḍinī is the tailor. Cakravarmiṇī is the dancer. Mahāvīryā is the dyer. Mahābalā is the fisherwoman. Cakravartinī is the potter. Mahāvīryā is the courtesan. Thus it is said. One should understand that the homes of these [goddesses] are also designated by the names of the pīṭhas and so forth. Therefore, even if they reside in a single great city, they should be worshipped there. For that reason, one who seeks that [attainment] should not wander through various lands. As it says in the Abhidhāna:
"By the division of twenty-four,
Whatever pīṭha exists here alone,
Therefore, by that very [locality],
One does not seek the act of wandering.
If that very [attainment] is inferior,
What is the use of wandering through them?
If that very [attainment] is present,
What is the use of wandering through them?"
Regarding "with kissing and embracing," the Guru also says:
"Likewise, through kissing and embracing,
The various types of joy arise.
By the union of the liṅga in the bhaga,
The supreme wisdom of ripening
Is produced by the mudrā of rubbing.
One should certainly characterize it as being free from marks."
First is the wisdom of joy (ānanda-jñāna), which is perfectly endowed with supreme joy (paramānanda). The joy of intense rapture (viramānanda) is the great accomplishment (siddhi), and the coemergent joy (sahajānanda) is supreme—this is the intended meaning. This is because it is taught in the treatises on desire (kāma-śāstra) through great effort. In another tantra as well: "For the sake of worship, the yogi should know the treatises on desire, which are the abode of many qualities. Even if they become extremely joyful, if the yoginīs are not satisfied with the yogi, they will not grant the accomplishments." Regarding the "abode of yoga," it refers to the secret place, specifically. In the Vajrāmṛta as well: "By the application of binding the agent, the three levels are to be accomplished. Likewise, by the swing, the boat, and the fully extended posture." In the Vajrārali-tantra: "As long as there is no emission, the vajra should not be inserted into the lotus." The intended meaning is that once one has reached that great lotus, the vajra should be inserted. "As long as the assembly of yogis is complete, it is explained that all accomplishments are performed. As long as the Vajra-ḍākinīs are present, the yogi should accomplish them." Regarding "union, complete union, and following that," having correctly grasped the assembly, this refers to women dwelling in the desire realm (kāmadhātu). Likewise, goddesses, nāga women, bird women, asura women, and human women; and in another tantra: "Macaques and bitches, female donkeys and likewise female camels, female deer and female goats, female pigs and those born of non-cows."
One should desire [this] as the Heruka alone; in six months, accomplishment will be attained here, without a doubt. This is the literal meaning. The Vajra Ḍākinīs are the goddesses taught in the various tantras. This is the literal meaning. "Mother, sister, daughter, wife, and the messenger-dweller," it is said. Regarding the teaching on relying upon all: the Perfection of Wisdom is Vajradhātvīśvarī. The Vajra Ḍākinī is Sparśavajrā. This is the intentional meaning. That messenger, through mastery, becomes the action mudrā; the secret woman, the wife of another, is the samaya mudrā; the independent woman of the Dharma is the dharma mudrā; and the one who delights in many is the wisdom mudrā, one's own wife. Regarding the ultimate service: "In the same way, you should serve here without [attachment]." Just as through passion the womb is not conceived, and from the womb there is no birth, one will be seen at the mouth of birth. Through the reproach of people, the next world is ruined. This is said. "Whoever bestows this mantra," and "whatever ritual belongs to that," this is the teaching on the fruit of reliance. Whichever mantra one possesses, through intense passion, it reveals the joy of that wisdom. That itself becomes the ritual for the practitioner's accomplishment. This is clear. Then, in the Yoga Tantra, I shall explain the samaya that is difficult to find: "The supreme yoga of glorious Heruka has not arisen, nor will it arise." This is said.
In the Yoga Tantras, and also in the Buddhakapāla Tantra, it is said: "The Yoga Tantras are definitely sixty million, and the Yoginī Tantras are sixteen million." Śrī Heruka is the manifestation of non-dual wisdom. As stated in the Gurupañcāśikā:
"The speech taught in the Vajrayāna is the very state of accomplishment. By teaching the Dharma not heard before, sentient beings are liberated from cyclic existence. The teacher of the unsurpassed teaching to be shown brings about the accomplishments of invisibility and so forth. Whatever little exists in the three worlds, all of that is accomplished in an instant."
Regarding "yoga": it is the wisdom body (jñānakāya), the holder of the four bodies. By the very form of the reflected phenomena, it is to be beheld by Maitreya and others. Through the Sambhogakāya, it is for those with form and the Sons of the Victors in the sky and so forth, as well as the Arhats. Regarding the phrase "by the Dharmakāya," it means that the rays of wisdom are emitted from the bodies that are the nature of phenomena. Therefore, the Sambhogakāya itself is to be beheld by Hearers and gods in Akaniṣṭha and other realms. Likewise, the Nirmāṇakāya is to be beheld by humans, for the sake of maturing sentient beings in the bhaga of the Vajra Consort; such is the intended meaning.
It is also said: "Always protecting the accomplishments, and the messengers born of other families, one should not be attached to desire nor be without desire. Non-dual and unimpeded, one practices the samayas."
"Thoroughly churn the conduct of the woman; the face of suchness is the practice of celibacy. The conduct of the channels of the guide—these eight are explained as the samaya. Any yogi who guards these will swiftly attain the accomplishments (siddhi)." Thus it is said.
The accomplishments are the desires, the form, and the accomplishments of the Great Seal (mahāmudrā). These are the characteristics of moving and non-moving bliss; they are the causal bodhicitta of those who enjoy the five sensory pleasures, which is the cause of Buddhahood itself—the unimpaired union. This is the intended meaning.
The samaya consists of the four drops of semen. These, having arrived through attachment to insight (prajñā), are to be guarded in secret. As for the messenger (dūtī), one should not abandon the one of the [right] family and instead meditate on external ḍākinīs and so forth. Regarding the reading: "Those deluded by desire engage with all other messengers," this is an alternative version.
Non-duality is the state of the four drops being made non-dual at the end of the fish. The conduct of the unimpeded samayas is to enter perfectly and unchangingly into the nature of the sixteen joys. "Thoroughly churn the conduct of the woman" refers to the Perfection of Wisdom, Samantabhadrī. The conduct of that woman consists of four types. As it is said: "The four conducts of the steadfast ones." This refers to the bodhisattvas who, for the sake of sentient beings, [engage in] their respective [conducts].
Regarding those, it is said: "They always possess a mind of bliss." "The compassionate one, striving for the benefit of self and others, delights in the state of non-abiding," as stated in the Sūtrālaṃkāra. "The face is at the vajra-gate." "The holy life (brahmacarya) is the discipline of constant non-emission." Regarding the fundamental conduct of the four who have gone below, it is the conduct of the ḍākinīmukha; the definitive meaning is "drawing the seminal fluid from the vajra-jewel and causing it to move upward." It is the generation of the bodhicitta of aspiration and application, which is the constant cause for the accomplishment (siddhi) that reaches the limit of existence in Akaniṣṭha. "Samaya" refers to protecting those who go toward intoxicants, gokula, and so forth, as well as those of non-families and so forth, by means of the conventions of object and family. One should not desire the conduct of others' samayas—which disparage the Buddhist samaya—such as the empowerments of other families like the peaceful ones, for the sake of worldly accomplishments. "Non-duality" is the simultaneous tasting of the flavor of the bliss of bodhicitta by the female messenger (dūtī) and the hero (vīra). "Unimpeded" means that the conduct of the attendants and the samayas, such as the mantras and so forth, cannot be destroyed by gods or others who cause distraction. "Thoroughly churning the conduct of women" is the cause for engaging in sexual union with those born of all families. "The holy life is bliss in that way" should be understood as churning at the mouth of the vajra-face. "Leading" is the holding of the bodhicitta.
It is for the purpose of overcoming old age and so forth. These eight commitments (samaya) should be maintained with extreme meditative equipoise after abandoning worldly activities; then, accomplishment (siddhi) will be swiftly attained. This is the certainty of the Tathāgata. "The practitioner should always know those who abide in the authentic practice"—this is another reading. This is the interpretable meaning (neyārtha). "In all the common tantras, one should not destroy [the substances] by that logic; they should be taken through faith alone, not with the eyes or the hands." By this, those who disparage the purpose of the preliminary service (sevā) are refuted, for it is not otherwise. As it is said: "The potency of substances is inconceivable." Therefore, it is said, "one will attain Buddhahood itself." It is clear that the nectar (amṛta) is to be taken with the tongue.
"Pure, impure, and completely pure—practitioners abide in these three types. The one who pleases, the completely pure, and the person who clarifies and possesses qualities"—by this, the characteristics of the three types of disciples are taught. "Pure" refers to those who seek liberation and are willing to give up their own bodies and so forth. "Impure" refers to those who seek their own personal excellence. "Completely pure" refers to those who seek the mudrās, maṇḍalas, and so forth, and who please the guru. "Clarifying" refers to those of middling faculties. "Possessing qualities" clearly refers to the precious individual (ratnapudgala) who seeks the ultimate truth. "The practitioner should not treat these three with contempt in order to make offerings; one should not treat practitioners with contempt."
"One should make offerings and show respect," it is said. This teaches how to please the guru and sentient beings. This is because the ācārya is one who knows the supramundane conduct. Regarding the guru:
Furthermore: "The Yoginīs of conduct, likewise the ḍākinīs of suchness, the mātṛs and the external mudrās, all truly arise from the family of Vārāhī. The scriptures and the treatises of the accomplished, as well as those born at the end of the sūtras, practice the conduct of the unsurpassed state; they arise from the Perfection of Insight."
A disciple must not show contempt. In the First Supreme Analysis it is also said: "If a disciple repeatedly shows contempt for the ācārya, by that he has shown contempt for all the Buddhas, and will thus constantly experience suffering."
In the Vajrapañjara Tantra it is also said: "The guru’s shadow, his wife, his sandals, his seat, and his pillow—if a great fool should step over these, those people are like the edge of a razor. When a disciple who has received the supreme empowerment steps over the guru’s commands, they will experience suffering in this world and dwell in the hells in the next. Through the application of deceit and guile, having removed respect through perversion, they will be born among those with leprosy, great diseases, and in the hells and so forth. Knowing this, the disciple should be supremely devoted to the guru, and by perfectly upholding the guru’s commands, they will achieve vast accomplishments."
In this regard, it is also said in the Vajrapañjara Yoginī Tantra:
"The method of the perfection of insight is here called the Yoginī; through the thorough application of the Great Seal (mahāmudrā), she makes that very reality the tantra." Thus it is said. One should make offerings to the excellent practitioners and must not cause them harm. Likewise, it is also stated: "Sentient beings alone are the perfect Buddhas, the desired deities of the Buddhas." This is clear. This concludes the ritual for examining the samaya and the disciple.
Then: "Having understood the distinctions of the characteristics of the yogic accomplishments to be achieved, I shall explain the conduct and ascetic observances (vratas) through which one swiftly enters the supreme accomplishment." This refers to the three types of practitioners who engage in the practice of the secret mantra of body and mind, categorized as: with elaboration, without elaboration, and utterly without elaboration. Their conduct and ascetic observances are the specific modes of engagement. "Accomplishment" (siddhi) here refers to the state of moving through the sky. "Characteristics and distinctions" refer to the symbols of the Yoginīs, their families, their conduct, and so forth.
"Having gone from village to village, the messengers (dūtīs) dwell everywhere. The messengers are like the edge of a sword; they are the purifiers that destroy negativity. They are always described as the 'intoxicated ones' (pramada)." This means that the yogi goes from village to town and so forth. As it is said in the Samāyoga: "Just as the glorious Heruka is known, he wanders everywhere according to his desire." The offerings to that Yoginī, the form of the syllable HŪṂ, the symbols, and the possessors of the symbols—
One should accomplish the yoginīs of the wheel who reside in villages such as the five houses; they are those who are dedicated to the engagement of the left in all respects. The edge of a sword is the characteristic of total destruction. It means that whatever is offered, or whatever is desired to be offered, is certainly consumed; it is the sense of "certainly conceited." This is the literal meaning. Through the practitioner’s excellent union with the messenger through sexual union, the accomplishment will be attained. "Free from recitation, concentration, and so forth, one achieves accomplishment in no long time." "For yogins, there is no vajra offering other than the engagement in various offerings of mantra and mudrā; this is the unsurpassed conduct of ascetic discipline." Thus it is said. The result of reliance is stated: "Accomplishment is the complete awakening in a single instant." Also, in the Guru [Tantra]: "By the conduct of the excellent yoginī, possessing a mind of non-dual wisdom, one attains complete awakening in a single instant and achieves the supreme permanence." "In no long time" means achieving it in a single instant; the ultimate support is the transformation into Buddhahood itself, which is the vajra offering of union with a woman. The Blessed One also said: "From the thorough union with the mudrā, one attains the utterly pure bliss itself; having attained it, the sufferings of hell are destroyed. Even in this very life, by means of one's own body, Māra is conquered—how wonderful is this!"
"The bliss that does not decline from union with the female organ should be taken by the fortunate through the application of skillful means." Thus it is said. "Delighting in the path of the messenger is purity. The practitioner strives for accomplishment. One should always eat the cāru; together with the consort, one should hold that very reality." Thus it is said. Also, in the Saṃpuṭodbhava Tantra: "Mixing the vomit of humans and dogs, with meat, vajra-water, and honey, and thoroughly mixing it with Vairocana, the yogi should always eat it." Thus it is said. "Holding that very reality" means holding that reality of theirs, the inseparability of emptiness and compassion. This is the non-intentional [meaning]; it is the conduct of purity. "One should practice among all families; one should not conceptualize anything as inedible." "From the reality of that messenger, who is indivisible, all actions are established." Thus, the conduct without elaboration is taught. "Among all families" refers to the five families. "Indivisible" means free from conceptualization. "From that reality" means from the nature. "Thoroughly established" means perceived. "The two types of accomplishment are explained." Apart from this single messenger, there are various forms and the accomplishment of invoking that messenger which is perfectly established. Furthermore, apart from a single messenger endowed with all characteristics, there is the practitioner's devotion to various forms and, secondly, the Mahāmudrā. As it is said: "The bodhisattva, even while relying repeatedly upon insight, will undoubtedly give birth to yoga." Thus it is said.
Regarding the authentic abiding of accomplishments, two names for accomplishment are taught here:
"Obtained from the lineage of gurus,
Through the excellent empowerment and mantra,
Through the union of mudrās and discipline,
The body of wisdom is born from the complete [accumulations]."
This indicates the three accumulations. The lineage of gurus and the six perfections are the accumulation of merit. Obtaining them through the stages is by means of merit. The "manifest empowerment" is the attainment of the fourth empowerment. "Excellent mantra" refers to this non-duality of cause and effect. By the phrase "following the gurus," the accumulations of merit and wisdom are taught. "Discipline" is the accumulation of discipline, which is the conduct of discipline. As it is said:
"Immaculate and complete in the conduct of discipline,
Always practicing without decline or fault."
Furthermore, it is said that for the sake of the accumulation of discipline, one should not disparage the lotus of women. Through these three complete accumulations, the body of wisdom is born, which is omniscience itself. As it is said:
"The complete perfection of the two accumulations
Is described as a Bodhisattva.
The complete perfection of the three accumulations
Is described as the Teacher, the Omniscient One."
This is the literal meaning. Rising early in the morning with a pure mind, having performed everything for the body, the conduct of all those weapons that transcend the limbs abiding in the body is taught.
Regarding the phrase "I pray that you grant your attention to the pure minds," and so forth, this is the taking of the Vajrasattva vows. It is also stated in the Vajraśekhara Tantra: "If the mind is unarisen, no accomplishment whatsoever will be attained." Furthermore, in the Śrī-guhyasamāja, it is said: "Free from all entities, having abandoned the aggregates, elements, and sense bases, as well as the grasped and the grasper, the selflessness of phenomena is equality; one's own mind is primordially unarisen, the nature of emptiness."
"Remaining" refers to the fragments. "Without remainder" means there is nothing left out; having done so, they are individually blessed. For example, in the Samayoga, the aggregate of form is Vairocana; the aggregate of feeling is Vajrasūrya; the aggregate of perception is Padmanarteśvara; the aggregate of formations is Vajrarāja; the aggregate of consciousness is Vajrasattva; and all the Tathāgatas are Śrī Heruka Vajra.
In the eyes is Mohavajrā; in the ears is Dveṣavajrā; in the nose is Īrṣyāvajrā; in the mouth is Rāgavajrā; in the sense of touch is Mātsaryavajrā; and in all the sense bases is Īśvaravajrā. In the earth element is Pātālavāsinī; in the water element is Māraṇī; in the fire element is Ākarṣaṇī; in the wind element is Narteśvarī; and in the space element is Padmajālinī.
In that way, one should generate the divine pride of the deities in relation to the aggregates, elements, and sense bases; this applies to all of them. Regarding the Guru as well:
"A yogi devoid of the oral instructions will not become one of the Buddha family. One must not discard the oral instructions, nor should one abandon the knowledge of the Three Jewels. Because one sees the explanation of the treatises residing in the unobstructed body, one should place the pill in the mouth. Having performed the purification of the body, one should then employ the mudrās."
Having performed the purification, it is done through the yoga of one's own chosen deity (iṣṭadevatā). Alternatively, first the secret mantra should be recited: "Oṃ svabhāvaśuddhāḥ sarvadharmāḥ svabhāvaśuddho 'haṃ." One should contemplate this. In one's own heart, one should meditate on the syllable RA, like the fire at the end of an eon. From that, there arises a blazing garland of vajra-suns; above that, the great HŪṂ becomes like the fire of destruction. That vajra should again be visualized as Heruka, arisen from the vajra—so it is said in the Explanatory Tantra.
"The locations of the yogas, such as the various mudrās and so forth, should be definitively shown. One must not step over what is called a weapon. One must not disparage any place of samaya. One must not transgress through lack of diligence. Through that, one should bring about bliss together. For the sake of liberation, one should maintain bliss."
"Diligence" means being endowed with the practice. "Through that" refers to the ḍākinīs. "One should maintain bliss" means that for the sake of liberation, bliss is the bodhicitta in this very life.
It is also stated in the Yoga Tantra: "If the bodhicitta, which is the treasury of all accomplishments, should fall, the aggregates and consciousness will faint; how could there be any accomplishment?"
Now, regarding the practice of wandering at night in charnel grounds and similar places, it is said: "Then, having engaged in the conduct of the samaya, the yogin himself, with a mind of deliberate play, should wander naked at night; he will always dwell in the red [places]." Through such passages, it is taught that one should first practice the conduct of the samaya in one's own home while in meditative equipoise. As stated in the Samayoga: "First, the yogin in meditative equipoise should strive to generate power. Immediately after generating power, one should engage in the ascetic conduct desired by the mind. For the sake of caring for sentient beings, the great hero wanders."
"Deliberate play" refers to the physical activities of the body during the state of playful manifestation. Having again generated power from concentration, one subsequently undertakes all the conduct. For the purpose of exhorting one's own mind: "Is the mind stable or is it wavering?" Regarding "black and red": "black" is Heruka, and "red" is the nature of Vārāhī; this is the interpretable meaning. The definitive meaning is that when one dwells in the terrifying black aggregate, at that time one meditates on the emptiness of all non-attachment.
"Adorned with necklaces, topknots, and armlets, with earrings and the Brahma-thread, a garland of heads hangs from the neck, and the girdle makes a tinkling sound; with a crown of matted hair and silk streamers..."
Adorned with hair and the like in a perverted manner, holding a vajra, a lotus, and a khaṭvāṅga, and sounding the huṃ of the hand-drum (ḍamaru). Thus it is said. Regarding the path of the glorious youthful prince’s ascetic conduct, it is stated: "The vajra and lotus together" refers to the Vajrārali: "One should make a vajra from wood; likewise, holding a bell made from wood, one should always wander. For the sake of perfectly accomplishing Heruka himself, one should wear ornaments for the neck made of human bone, and so forth, as well as a crown of matted hair and the like, produced from the hair of a perverted corpse." Thus it is said.
"Adorned with the armor of all the heroes and yoginīs, wearing the skins of the limbs of living beings, one who seeks bliss should preserve bliss. Having abandoned the sacrificial thread, the glorious Heruka abides in purity. Endowed with the five mudrās, the practitioner strives for accomplishment." Thus it is said. Regarding "heroes," the twenty-four heroes should be specially established within the elements of the body. As it is said: "All [the heroes], such as Khaṇḍakapālin and the rest, are designated within the elements of the body." The "three armors" are the two armors of wisdom and method. Regarding the heroines, it is explained in this very text that the Pracaṇḍās and so forth are located at the crown of the head and other places. Likewise, one should contemplate by expressing the divine pride: "At the crown is Pracaṇḍā; at the top of the head is Caṇḍākṣī," and so forth. Other than those specially established in the tantra, the six heroes of wisdom and method are taught. The heroes are to be described as follows:
Likewise, one should understand the arrangement of the goddesses on the Guru as follows: on the nails and teeth is Khaṇḍakapālinī; on the hair and body hair is Mahākaṅkāla; on the skin and impurities is Kaṅkāla, and so forth. Having thus visualized oneself, one should be well-protected by the kṣamā mantra. Endowed with the eight-line mantra itself, one who observes celibacy should always eat. Thus it is said. "Beings" refers to tigers. "To be moved" means to go. "Bliss" occurs exactly as it is. This is the interpretable meaning. "The yogi possesses bliss and is free from suffering," it is said. Having completely abandoned the sacred thread (yajñopavīta) born of thread, one should wear that born of hair. These purities abide in three ways in the Śrī Heruka Tantra: "Ashes and the sacred thread should be worn at all times. One should not look to caste or non-caste. One should abandon the binding of the uṣṇīṣa." Here, "caste" refers to Brahmins and so forth. "Non-caste" refers to those who bind the caṇḍālī and so forth. Caste and non-caste are of one nature, as are the naked and the loose-haired. This is the literal meaning. "The messenger is the first purity; the second is held to be the moon; the third is eating as one meal together with the yoginī." This means together with the messenger herself. Also in the Vajrāralī: "Perfect in form and youth, endowed with the qualities of discipline and conduct, one should abandon envy, delusion, attachment, and so forth."
Likewise, one should be clever and possess a sense of shame. Regarding the guru, the Laghu-tantra states: "One should practice the observance of knowledge together with the mantra-knowledge of oneself." The Candramas is the intoxicant. The Samayacāra also states: "Having drunk the candramas, the state of supreme, eternal accomplishment will be attained." The Laghu-tantra also states: "Having consumed excrement and 'great meat,' drink together with the intoxicant of joy. In the immortal palace where the mind abides, one should meditate on the Hero, the Guide. By this very purity, the practitioner will attain eternal accomplishment. By this much purity alone, yogis will proceed everywhere."
The limbs, the head, and the mind—by these, accomplishment is free from the three stains; it is not by other means such as water and so forth. The Explanatory Tantra also states: "On the full moon, at the transition, and on the most excellent days, one should examine [the practice]. Should the yogi perform the bath that removes stains, or should they not?" Other activities are also taught: "Recitation is explained as the utterance of mantras; mudrās are the movement of the limbs and so forth. Having focused on the deity yoga, one should always abide [in that state]. What is the use of speaking much? Whatever worldly activities one engages in, for the sake of attaining the state of Vajrasattva, one should abide in the inverted [way]. One should practice alms-gathering among the four families. The wise one, at the bank of a river, should clarify their own mind, as if eating from a broken pot. With the intelligence of a cat's paw, the one of noble mind should take up alms."
One should eat only what has been taken, and always take what has not been given. One should circumambulate humans from the left, and likewise from the left of those who are intoxicated. One should dwell in uncertain houses; there is no doubt that accomplishment will be attained here. Then, regarding the worship of the deity here, on the banks of rivers and in forest regions, I shall worship the deity itself. I shall correctly recite the secret mantra and perform the consecration with flowers and so forth. One should not step over a person’s mudrā, nor should one enter with excessive joy. One should constantly abandon the youth to be approached, and the wise one should rely on those who are not to be approached. Likewise, one should not place trust in unfortunate hearers. One should be a food-maker and a skull-bearer, and likewise one who wears matted hair. Thus it is said. The samaya of the mat is the skin. The samaya of the staff is the individuals. The samaya of the seat is that one should not kill the dog-creature. That which is to be spoken is not a lie. "Not given" refers only to that which is not to be grasped; one should not consort with the wives of others. "Sleeping by day and waking at night, remaining in meditative equipoise," "eating the great meat, and drinking the great water"—thus it is said. This is the literal meaning. That which was well-spoken in the Tattvasaṃgraha, the supreme first tantra, the Hara tantra, and correctly explained in the Guhyatantra, in the Vajrabhairava and the Hevajra, the practitioner of the vow achieves accomplishment through the performance of the vow and recitation; here, by means of concentration alone—
Regarding the statement, "The mantrin should accomplish [the goal] in an instant," the Tattvasaṃgraha is a tantra of both [Father and Mother] classes. "The supreme first" refers to the kalpa [section]. "In the Hara-tantra" refers to the Hayagrīva-tantra, or the Guhyatantra, or the uncommon secret [tantra]. It is said that through meditative concentration (dhyāna), all things will arise here, even without [relying on] conduct and so forth. By this, the greatness of the tantra's nature is expressed. This is the literal meaning. It is the conduct of the utterly non-elaborate (atyanta-niṣprapañca).
That conduct should be explained through the stage of the utterly pure self-consecration (svādhiṣṭhāna):
"The yogi who delights in the path of yoga
Should practice this purity at all times.
The merit that arises from such purity
Is impossible to describe."
And so forth. Here, there are three [stages] mentioned and a fourth that is being explained.
"Glorious Heruka, great wisdom,
Bestower of all pure accomplishments,
From drinking the very water of bliss,
The practitioner possesses non-dual yoga."
In this context, "Glorious Heruka" is emptiness with an object of observation. "Great wisdom" is non-referential compassion. "Pure" is the luminosity (prabhāsvara) of those two. "Bestower of all accomplishments"—the "water" of that is bliss itself, because it is the clarity of the form of the seminal essence (bindu). "From drinking" means from making it non-apparent. "Non-dual" is said to be that which is not two. Likewise, it is said: "Eating that samaya-moon nectar is the unchanging; this is not the intentional [meaning]." (This is the non-intentional [literal] meaning.)
That which protects the bodhicitta is the purifier that destroys negativity. One is definitively liberated from all negativity, and the pure body, being free from disease, is said to be the union. The bodhicitta is the deity yoga; it is the meaning of being unchanging externally. The bodhicitta is the collection of the branches of the winds. The bodhicitta becomes the moon; this is the hidden meaning. The bodhicitta is the supreme suchness, emptiness; this is the ultimate meaning. That which is to be protected is that which is to be generated, as the Master also said: "The bodhicitta of profound meditative equipoise must be generated with effort. For the sake of perfectly accomplishing the activities of saṃsāra, there is no other method. Even if one were to calculate the mass of merit of one who meditates perfectly on the bodhicitta for a single moment, it could not be measured." The pure body is the body, speech, mind, and wisdom that are completely pure. It is also said: "From the cessation of cause and effect, the body and faculties of the Victor are distinct; his speech, mind, and bliss are also distinct; the collection of aggregates is distinct." This is not the intentional meaning. Then: "Whichever messengers are engaged through touch and speech, they purify all afflictions and cause one to attain the stage of the Sugata. One will be born as a Lord of Victors and become a king of the Dharma lineage. Having constantly made offerings to the Vajra, one should respectfully offer the torma oneself." Thus it is said.
Contact is the definitive conceptualization, and the attainment of universal speech is the messenger who belongs to the family. In the Root Tantra as well: "Blood is the insight-moon, always; the method is the sun, the day. Both are definitively called 'the other'; always, in the world, it is great bliss." This is the intended meaning. That which is to be practiced is to be meditated upon without apprehension. The Noble One also said: "That which is unborn and without apprehension, whoever meditates upon emptiness—meditating on that weak self, this is the mind without apprehension, abiding with the characteristic of space." Thus it is said. All afflictions are the primary afflictions and the secondary afflictions. The Sugatas are the thirteenth, the Buddha Samantabhadra, and so forth. It is also said: "The Vajra-holder is the virtuous stage, explained as the thirteenth. The source of phenomena in the form of a triangle, that is called the bhaga. Birth is the attainment from that; the lords of the Victors." The King is the Universal Monarch. In another tantra it is also said: "When a lord of yogis, with a highly fluctuating mind, fails to attain the yoginī and dies, he will be born in the glorious human world into a family of supreme accomplished yogis." Thus it is said. Endowed with Dharma means being free from the ten non-virtues. Vajra offering is intoxicant and meditative concentration. In the glorious Guhyasamāja-uttara as well: "The family of intoxicant is indivisible..."
"The consort or the lotus-mudrā," it is said. In the Śrī-Vajraḍāka, it is definitively taught: "Wine is known as the moon; the dust is explained as the sun. In the state of equal taste, they enter thoroughly. One should practice the stage of consecration." Thus it is said in the latter [chapter]. Regarding the bali offering: "It completely destroys all obstructors (vighna)," it is said. Also, in the Gurupañcāśikā: "With the right leg extended and joined, one should bind the blazing mudrā (mudrā). Having filled the mouth with the samaya, one should recollect the secret mantra in this way: OṂ ARALLI HOḤ JAḤ HŪṂ VAṂ HOḤ VAJRAḌĀKINYAḤ SAMAYA STVAṂ DṚŚYA HOḤ. Thus, three, four, or five times, one should recite it again and again. In the forward and reverse orders, it should be offered into the skull-cup. This is the purification. Opening the vajra-palms upward, one should recite this mantra: OṂ KHA KHA KHĀHI KHĀHI SARVA YAKṢA RĀKṢASA BHŪTA PRETA PIŚĀCA UNMĀDA APASMĀRA ḌĀKA ḌĀKINYĀDYĀYA. IMAṂ BALIṂ GṚHṆANTU SAMAYAṂ RAKṢANTU MAMA SARVA SIDDHIM ME PRAYACCHANTU YATHAIṢAṂ. YATHAIṢṬAṂ. BHUÑJATHA. JIGHRATHA. PIVATHA. MĀTIKRAMATHA. MAMA SARVA KĀRTAYĀ SATSUKHA VIVṚDDHAYE SAHĀYĪKĀ BHAVANTU HŪṂ HŪṂ PHAṬ SVĀHĀ. By this ritual, one should offer it during the four sessions." This is the interpretable meaning (neyārtha). One should offer the bali. One should eat. In that very context, for the purpose of eating meat, one should remain entirely in bliss and practice meditative equipoise; "one should eat everything"—this is the definitive meaning (nītārtha).
One should apply the ritual and bestow [the offering] according to what is taught for each respective activity. On the fourteenth day of the dark fortnight, or the [tenth] of the white [fortnight], or then the female messenger (dūtī), one should worship with great effort to swiftly achieve accomplishment. Through the ritual of the vajra offering, and likewise with intoxicants, meat, and so forth—thus the offering to the yoginīs is taught. Regarding the phrase "each respective activity," one should bestow the torma (bali) in accordance with the specific activity. One should take the six [days] beginning with the tenth. In the Samāyoga as well: "On the tenth of the dark fortnight, and likewise on the white fortnight; from the word 'then,' the tenth of the [month of] Puṣya should be taken." And in the Samāyoga: "Beginning from the month of Puṣya, one should worship with devotion on the tenth. To the assembly of all sublime beings, one should offer all sublime substances. There, one should also eat the caru; the two vessels remain entirely [there]. The glory that comes into one's hand cannot be destroyed by anyone." This is the literal meaning. In places such as Pūrṇagiri, the principal [deities] are excellent. As for the eight ḍākinīs residing there: "With the vajra goddesses, intoxicants, and meat, and with the secret offerings and so forth, in one place, when those who possess devotion worship them, the glorious Heruka becomes truly pleased. With a joyful mind, he will bestow the supreme [attainment] upon his supreme messengers and the yogins." Thus it is said. How many are there? There are thirty-seven.
It is said: "Not only the supreme messenger, but [the yoginī] will also bestow the supreme [attainment] upon the yogin."
"At night, with hair loose and naked, the practitioner of the vow should offer the torma. By uniting the mudrā with Heruka, she becomes the two types of mātṛs."
The "vow" refers to maintaining the vow of the vidyā. The "mudrā" is the blazing mudrā. "By uniting" means following the ritual action. Furthermore:
"At night, in the sacred place, the yogin, having become naked with hair loose, should sit facing south. Following the ritual action as it is, he should empower it with the three realities and offer the torma at the time of midnight."
Now, the Vajra Vow shall be explained. Likewise, it is stated in the Vajraḍāka:
"In the Buddha, Dharma, and Saṅgha, I always take refuge. All Buddhas and Bodhisattvas, please attend to me. I, who am called [name], from this time forth until I abide in the heart of awakening, just as the Protectors of the three times have definitely attained perfect awakening, I shall generate the supreme, unsurpassed bodhicitta. The three types of training in discipline—discipline that gathers virtue, discipline that gathers the Dharma, and discipline that acts for the benefit of sentient beings—I shall firmly and individually uphold. In the Buddha, Dharma, and Saṅgha, the unsurpassed Three Jewels, the vow born from the yoga of the Buddhas..."
From this day forward, I shall uphold them. Within the gathered family of the Great Vajra, I shall individually uphold the vajra, the bell, and the mudrā, as well as the ācārya. Within the suitable family of the Great Jewel, I shall uphold the delightful samaya, performing the six [recitations] every day and practicing the four types of generosity. Within the pure and great family of the Lotus, I shall individually uphold the sublime Dharma of the outer, secret, and three vehicles. Within the gathered family of the Great Action, I shall perfectly maintain all the vows and individually uphold them. According to my ability, I shall perform the activities of offering. Having generated the supreme and holy bodhicitta, for the sake of all sentient beings, I shall uphold all the vows: I shall ferry across those who have not crossed; I shall liberate those who are not liberated; I shall give breath to those who have not found breath; and I shall establish all sentient beings in nirvāṇa.
In that regard, first entering into bliss, one should visualize a white vajra born from the syllable HŪṂ upon a moon disc born from the syllable MAṂ on the tongue. Then, binding the vajra-palms at the crown of the head, one should recite: OṂ SVABHĀVA ŚUDDHAḤ SARVA DHARMĀḤ SVABHĀVA ŚUDDHO ’HAṂ, and thus take the vows. Then, having properly made offerings to the deity residing in the painting or other support, one should recite the hundred-syllable mantra of the secret mantra at the beginning, middle, and end. Likewise, the Guru has said: OṂ VAJRA HERUKA SAMAYAM ANUPĀLAYA...
Heruka tvenopatiṣṭha dṛḍho me bhava | sutoṣyo me bhava | anurakto me bhava | supoṣyo me bhava | sarvasiddhiṃ me prayaccha sarvakarma suca me cittaṃ śreyaḥ kuru hūṃ ha ha ha ha hoḥ bhagavān vajraheruka mā me muñca heruka bhava mahāsamayasattva āḥ hūṃ phaṭ |
Thus it is said: "This is the hundred-syllable mantra of the Bhagavān, which pervades all."
Then, one should meditate on the yoga analyzed through the three absorptions (samādhi). One should accomplish the sindūra through the very nature of Vajravārāhī. At the time of holding it, according to the ritual composed by the accomplished Śāvara and others, one should apply sindūra to the surface of a well-polished mirror. Having drawn a hexagon with a golden needle, one should write the secret mantra in its center and draw the ānandāvarta mudrā on the outer corners.
Having worshipped with the five offerings and so forth, one should recite and then request the deity to depart. That sindūra should be placed in a copper vessel. Then, having inserted it into the center of a lāṅgalī tube and worshipped it perfectly according to the aforementioned samaya, one should prostrate and say: "Grant me the accomplishment of Mahāmudrā."
Having performed this daily for six months, at the end, one should fully satisfy the yoginīs with food and drink. One should also request permission to engage in the conduct (caryā) and the accomplishments. Then, one should engage in the conduct of a madman; holding a skull-cup, one should apply the ānandāvarta drop of sindūra and, holding a cord, [enter] the marketplace and...
Near a well, women should be circumambulated from the left in many ways, and the mantra should also be recited. Whoever sees the suppression of the bindu (drop) will be pleased. Even those who have committed the five acts with immediate retribution (ānantarya) will achieve accomplishment within six months. Regarding the instruction to "meditate through the practice of non-equipoise," when meditating, one may be naked or not naked, just as it was taught in that specific context. This is the ritual of the bali offering.
The inner bali is taught as follows:
"I, the pure self of the vajra offering,
Hold the bindu of the melted moon.
The hero arisen from nirvāṇa—
Then, I shall worship myself."
"Purity" is said to mean that there is no purity apart from the absence of attachment. "Attachment" refers to clinging. "Arisen from nirvāṇa" means clearly and perfectly arisen as Heruka. As it is said in the Samāyoga:
"The glorious Heruka, arisen from nirvāṇa,
Is the emanation of the sixth, the mind.
The emanation of the pure dharma
Is shown in the form of Vārāhī."
"Hero" refers to the blue one or the intended meaning. "All the Buddhas and so forth are the heroes," and "the Yoginīs are the leaders of the families." "Those who dwell well in the assembly of the moon" refers to the caryā-bhrātṛ (practice brothers). "Practice brothers" are the vajra brothers. "Those who dwell well in the assembly of the moon" are clearly those who possess the samaya.
Brothers and their own sons may share joys and sorrows together, but to them, the mantras, mudrās, and so forth, as well as the primordial wisdom of the Buddha, should not be made manifest. One should not bestow secret mantra upon those who are related to one’s parents. As it is said in the Yoga Tantra: "The hidden goddess should be embraced; she is not to be trusted by father or son." This is the literal meaning. One should not eat cāru together with them. One should not bestow mantra and so forth upon those who disparage the conduct of the samaya. "One should not let the instruction decline"—this refers to those who are related and to the teacher’s sons who lack faith and disparage the conduct of the samaya, according to the venerable Kambalapāda. Samaya is defined as that which is to be guarded and that which is to be consumed. These should not be given to them, nor should suchness be revealed to them. This is the literal meaning. To those who abide in the samaya, the instructions and so forth should be given according to the actual meaning. "Except for the messenger, one should not go to others out of deluded desire." Here, "instruction and so forth" refers to the union of the conventional truth and the ultimate truth. By the word "and so forth," the vajra recitation and the subtle yoga are included. "Abiding in the samaya" refers to excellent disciples who share the same samaya. As it is said in the Vajrāmṛta Tantra: "Not to the deceitful, nor to gamblers."
The samaya does not exist in those who are hostile. To a disciple who is respectful toward the guru, thoroughly disciplined, and who has completely abandoned envy and attachment, and who has entered the maṇḍala—the guide of the Vajrayāna—to such a one, this supreme and vast reality should be taught. As it is said in another tantra: "To anyone who remains in a state of old age, to anyone who is a person delighting in logic, and to anyone who remains in the state of a monk, that reality should not be taught."
The "messenger" (dūtī) refers to the mudrās; this is the provisional meaning. The messenger is endowed with the excellence of all aspects; this is the definitive meaning. Others are devoid of the samaya; this is the literal meaning. Attachment to the messenger is accomplishment; without the messenger, it is exhausted. One who transgresses the stages and dwells in delighting in inferior birthplaces should not be given the excellent aspects. Regarding the statement, "The mother, sister, daughter, wife, or messenger of those ordinary yogins themselves resides [there]," the messenger is the woman. As it is said in the Yogasaṃvara Tantra: "Of all illusions, the illusion of a woman is especially sublime; through her, the state of a perfectly complete Buddha is attained." "Exhausted" means relying on the inferior vehicle. As it is also said in the Yoga Tantra: "This is the unsurpassed observance of the vidyā-consort of all the Buddhas. Any fool who transgresses this will not have the supreme accomplishment." Thus it is said. Also, in the Śrī Herukābhidhāna:
One should also enjoy the messengers (dūtī) who are constantly attached, even by transgressing [the rules]. One should dwell in delight with those of inferior birth; they are not to be treated with mere service. Thus it is said. By the word "also" (api), it is indicated that one should rely on those born at the end [of the lineage] as well, for they are extremely patient and especially sublime. This refers to those possessing the samaya and so forth. This is the literal meaning.
"By that, asceticism is exhausted; the cakras or the supreme accomplishments—these draw forth the vital essence (śukra) together with the substances; of this there is no doubt." By this, the faults of not relying [on them] are taught: if those who possess desire do not rely [on them], they become enraged, and thus asceticism—meaning the vows and so forth—will be impaired. From the cakra of the patron, the merit born [therefrom], the accomplishment of Mahāmudrā, and the substances, the dharma and so forth will arise together from that, without any doubt.
"On the full moon (pūrṇimā), one should rely on the Yoginī. In the gaṇacakra, or on the two eighth days, the fourteenth, and also on the full moon—on those lunar dates, the mantrin should worship the Yoginī with drink and also with bliss." In the cakra of the patron as well, one should undoubtedly give the mudrā by granting desire. As it is said: "The prostitute who finds the cause of wealth without obstruction should be given to them as a cause for great merit. As a cause for the accomplishment of the eternal, the secret limb should be offered as a cause for the state of a great master. Otherwise, merit will become perverted."
Food bestows the fruit of the lamp multiplied eightfold; the lamp bestows the fruit of the utterly pure liquor multiplied eightfold; and the young woman, joined in union, bestows the fruit of the liquor multiplied eightfold. Thus, the gift of desire is certainly most excellent. As it is said in another tantra: "The gift of desire bestows the fruit of equal bliss in all cases; what need is there to mention it during the time of the wheel? One should offer beautiful wives, sisters, fortunate daughters, and even old maidens, as well as women of the brahmin, kṣatriya, vaiśya, or śūdra castes, those born of the lowest castes, or those deprived of eyes, hands, ears, lips, or noses—all of them should be honored through the means of method and insight as the cause of awakening. The king, the ācārya, and those possessing great compassion, with minds endowed with purity and free from stains, should be devoted to the conduct of awakening. The yogi always acts from the left: he steps forward with the left foot, he moves the left hand, and he offers worship with the left held above. He conceals the left messenger and satisfies the left with food. He destroys the lack of ascetic discipline and perfects the ascetic discipline; the practitioner is thus diligent in that very reality." Regarding the phrase "satisfies the left with food," one should satisfy [the deity] with the ring finger of the left hand and so forth. As for the act of satisfying, one should place [the substances] upon the mantra-practitioner's hand and purify the intoxicant with the left hand and the syllable OṂ.
One should realize [the nectar] with the right [hand] and the syllable ĀḤ. Having covered [the vessel] with the palms, one should cause it to blaze with the syllable HŪṂ. Having transformed it into nectar with the garuḍa mudrā and the syllable HOḤ, one should gaze at it like the sun of primordial wisdom (jñāna). Then, using the tip of the ring finger of the left hand, one should draw a triangular source of phenomena (dharmodaya) on the ground. In its center, one should clearly visualize a red circle, and therein the wheel of primordial wisdom (jñānacakra), and satisfy it. With the syllable HAṂ and the vajra mudrā, one should invite the external [deities]. Here, OṂ ĀḤ HŪṂ HO HAṂ KṢA A Ā, I Ī, Ṛ Ṝ, U Ū, Ḷ Ḹ, A Ā, E AI, AR ĀR, O AU, AL ĀL, HA HĀ, YA YĀ, RA RĀ, VA VĀ, LA LĀ, KA KĀ, KHA KHĀ, GA GĀ, GHA GHĀ, ṄA ṄĀ, CA CĀ, CHA CHĀ, JA JĀ, JHA JHĀ, ÑA ÑĀ, ṬA ṬĀ, ṬHA ṬHĀ, ḌA ḌĀ, ḌHA ḌHĀ, ṆA ṆĀ, PA PĀ, PHA PHĀ, BA BĀ, BHA BHĀ, MA MĀ, TA TĀ, THA THĀ, DA DĀ, DHADHĀ, NA NĀ, SA SĀ, ŚA ŚĀ, ṢA ṢĀ, SHA SHĀ, KṢA KṢĀ, LA LĀ, VA VĀ, RA RĀ, YA YĀ, HA HĀ, KṢA KṢĀ—thus one should satisfy the thirty-six [deities of] insight and method. With the syllable KṢA and the back of the left hand, one should request them to depart. The satisfaction of the local lords with the torma is also according to the ritual itself. The Blessed One stated that this is not to be elaborated upon here; this is the ritual for satisfying. "Destroying the lack of ascetic observance" (vrata-ghna) refers to bad ascetic observances or the absence of ascetic observance, such as the dog-vows and so forth of the non-Buddhists (tīrthika); it is also the destruction of those.
The completion through the yogic conduct is because of possessing the conduct of the Sugata’s consort. This is the literal meaning.
"One should practice all of one’s own samaya families; one should eat cāru exclusively. One practices all five families; it is also renowned as the four families." One’s own samaya is the state of having an identical continuum. "Practice of the families" refers to the activities of those possessing the families, according to the conventions of region and family. "Practicing the five families equally" refers to those who have renounced everything and are supramundane. "Practicing the four families" refers to those who are stable and free from conceptual elaboration; this is the literal meaning.
"One practices the single family equally; this bestows the supreme accomplishment of yoga." This refers to those who maintain the conduct of the "madman" exclusively. It is also stated in the Yoga Tantra:
"Accomplish the object of attainment just as one desires. Thereafter, according to one’s wish, whether it be a desired activity or whatever one desires, eat everything and likewise do everything. Whatever the sense faculty and whatever the path, from whatever its own nature may be, through the application of non-meditative equipoise, practice the state of one’s own chosen deity. By this very application, everything is accomplished very swiftly. By all bad eating and bad doing, there is no fault because of the supreme state of all." This is the conduct of the yogi in non-meditative equipoise.
"Beef, horse meat, human, dog, elephant, and various [other meats], perfectly endowed with mantra and mudrā..."
"It is explained as the food of the heroes," it is said. Furthermore, the ox is the eye; the horse is the tongue; the human is the body; the dog is the ear; the elephant is the nose; and the "various" refers to the fly, which is the mind. The flesh of these is the objects such as form and so forth. "Eating" means to make them non-apparent. This is not to be taken literally. The mudrās are the vajra and so forth; the mantras are the three syllables and so forth. Regarding the guru: upon the maṇḍalas of wind and fire, one should meditate on a skull cup arising from the syllable ĀḤ, completely filled with the nectar of the five wisdoms, sixteen parts in size, and blessed by the syllable HŪṂ. One should then emanate the three wheels arising from the three syllables.
"Samaya śuddha dharmāḥ, samaya śuddho ’haṃ." Then, one should eat with the vajra tongue and drink the water of vajra nectar. "Oṃ vajra amṛtodbhava ṭhaṭha hūṃ ṭhaṭha trāṃ āḥ khaṃ hūṃ"—this is the interpretable meaning. "Having transformed [the food] into nectar through the yoga of one's own chosen deity, one should eat"—this is the definitive meaning. This is the inner torma.
"The emanation of the glorious Heruka, the characteristics of the treatise on the offerings," means that this very ritual of the Heruka Tantra is the treatise. Because it is the supreme among all the Mahāyāna treatises that correctly uphold the teachings, it is the "emanation" that characterizes them. As it is said: "Because the meaning is one, because of non-delusion, because of many methods, because of the absence of hardship, and because it is governed by those of sharp faculties."
"The treatises of mantra are especially exalted"—this is the literal meaning. "One should always maintain the yoga of supreme non-dual wisdom; that is the accomplishment just as it is, free from obstacles. Otherwise, no one at all will achieve it." This refers to the teaching on the especially exalted union. "Should be maintained" means that the yoga should be meditated upon. As it is said: "By means of the mudrās of body, speech, and mind, the wisdom to be expressed is sealed. Other supreme vehicles are common; the mindless mind is great bliss." This is the non-intentional meaning. "Free from obstacles" means that one proceeds in such a manner and cannot be divided by the Māras. "Accomplishment just as it is" means that all desired accomplishments and their protections will be granted. Otherwise, no sentient being at all would be able to achieve or enter into that purpose. Achieving all purposes through that alone is to possess the yoga of emptiness.
"Her supreme and excellent messenger is one who possesses diligence together [with him]. Through the excellent application of the joy of passion, and from the differentiation of the yogic substances, one should achieve supreme awakening by holding the mind in meditative equipoise. Clinging to all the instructions of the Guru, one is like a giver of wealth through that purpose." Thus, the result is taught.
For such a practitioner, the female messenger (dūtī) is the wisdom (prajñā) who performs all the activities of that practitioner who has abandoned the phenomena dependent upon the sword, ink, and inkwell. As it is said: "The bodhisattva is the perfection of wisdom (prajñāpāramitā) itself, and that too is made artificial."
One who is supremely devoted to a goddess who is well-trained and not attached to others is also [devoted] to accomplishing great bliss (mahāsukha) in her activity. The yogi who is attached to such a spiritual friend (kalyāṇamitra) endowed with all her characteristics is one whose mind is firmly attached to the absorption of great bliss. As the Guru [Nāgārjuna] said:
"With a mind completely pure, having utterly destroyed fear,
Having conquered all conceptual elaborations without exception,
The body adorned with the ornaments of love and compassion—
The yogi dwells in bliss, free from attachment."
From the excellent application of joy, there is the non-transference of the complete enjoyment. "Supreme awakening" refers to the nature of perfectly complete awakening (samyaksambodhi) which is made understood for those to be trained; thus, it is "awakening" (bodhi), which is the performance of the welfare of others. Regarding meditative equipoise (samāpatti), the action seal (karmamudrā) and the wisdom seal (jñānamudrā) are taught:
"In the equipoise of the action seal
And the passion for the wisdom seal,
The bodhicitta of great bliss
Should be protected by firm ascetic conduct."
The mind (citta) is so called because it is accumulated by the qualities of all the Buddhas. It is "holding" (dhara) because it holds that supreme, pure, and unchanging [state].
This is the intended meaning. "Closely attended by the guru" is taught in the explanatory tantras (vyākhyātantra) and in the language of intentional terminology (saṃdhyābhāṣā). Through that, "complete attachment" is the direct realization of that. In the explanatory tantra, the close attendance is also taught as follows:
"One should meditate on the complete moon maṇḍala in the center of the navel. One should contemplate the state of supreme immutability as having reached its center. Through the merging of body, speech, and mind, one should meditate on the form of the deity. It is not meditated upon as the nature of mind alone; it is neither attachment nor free from attachment. It is endowed with the logic of being 'free from desire.' Through the path closely shown by the guru, by contemplating with supreme effort, one abides in such rest. It is not known by the many worlds. One should not separate yoga from yoga. The state of nirvāṇa alone—such an awakening is difficult to find. Any other is held to be without fruit. Any other, such as the base non-Buddhists, does not possess the clear light and so forth."
Also in the Samāyoga:
"Listen, practitioners, to the explanation of the reversal as it was briefly taught: The syllable ŚRĪ is non-dual wisdom; HE is the emptiness of causes and so forth; RU is free from arrangement; and KA is that which does not abide anywhere. These are empty of intrinsic nature, all-pervading, and indestructible. If one meditates in brief, the desired accomplishment (siddhi) will be attained."
By that meaning, it is through the yoga of that.
One will become equal to the Giver of Wealth, Vaiśravaṇa, at some point, from the Gaganagañja [sūtra] itself. It is also stated in the Vasudhārā-kalpa: "That which is thoroughly and perfectly elaborated and realized for a very long time pacifies the fault of the suffering of poverty for human beings; otherwise, poverty will fall into their hands." This is the literal meaning.
"Twenty-one thousand and likewise six hundred breaths are to be slain by the yogi, abiding at the feet of the avadhūtī." By this, the ābhāsvara (clear light) is taught. Avadhūtī is ignorance. Its "feet" are the ābhāsvara, which is liberation from conceptualization. "To be slain" means to be performed in the manner of great bliss itself. This is the definitive meaning.
The twenty-one thousand and six hundred additional breaths occur during the day and night through the lalanā, rasanā, and the central channel (madhyamā). Among those, during the transitions of the twelve lagna (ascendants), there are six hundred and seventy-five breaths from the central channel each day. As for the remainder, eighteen hundred breaths flow through the lalanā and rasanā in each of those twelve lagna individually, according to the uneven lagna such as Aries and so forth. Likewise, eighteen hundred breaths flow through the rasanā individually according to the even lagna such as Taurus and so forth. In each individual transition, the number is fifty-six and a quarter in the avadhūtī for Rāhu.
In those [channels], the descent of each maṇḍala consists of three hundred and sixty breaths, plus a quarter, which are the eleven breaths [per cycle] minus those bound within the center of each respective maṇḍala. Here, the five maṇḍalas beginning with space flow from the lalanā, and likewise from the left and right. Here, upon the support of the sixty petals of the navel lotus, beginning with the makara, the maṇḍalas of space, wind, fire, water, and earth flow respectively into the center of the petals and into the east, right, left, and west. They flow into the central nostril and into the upper, right, left, and lower [openings], ending with twelve [cycles] according to the divisions of space and so forth, and earth and so forth, through the sequence of emission and withdrawal, by way of the natures of Amitābha and Amoghasiddhi. One should also understand that the wind of Vairocana follows the body. The sixth, the wisdom maṇḍala, is at the anthers of the navel, [flowing] simultaneously through the upper opening. "The nature of the breath of the five maṇḍalas"—this is the reality of the winds. Through the power of the movement of the breath in the right and non-right [channels], the prāṇa and apāna continuously enter the central channel, whereby death is cheated by the common signs of death. The breath of the central channel is also of three types, distinguished as inferior, middling, and supreme. Among these, the inferior is of a changing nature and bestows death.
The middling [attainment] is the subduing of the signs of death, whereby the innate breath causes the number of the wheels to become rigid and the white [element] is not produced. The supreme [attainment] is the bestower of buddhahood itself. As for how it is taught in the context of vajra recitation, one should cause the vital wind to enter the central channel through the very process of its arising and entering, for as long as the count of twenty-two hundred [breaths]. As it is said:
"The yogi who exerts himself in the single basis of inhalation and exhalation,
Abiding in the basis of wisdom and method,
Recites the mantra limbs without impairment.
For that, no ascetic observances are taught;
There is no rosary and no [ordinary] mantras.
Dhāraṇīs, fire offerings, and all ritual actions
Are reversed one by one.
Through this, the intention of the mind is attained; here too, from the radiation of the eighty natural [conceptions],
The mind is to be realized as utterly secluded, because the winds flow by means of the three appearances."
The venerable Āryadeva also said:
"Wherever the wind abides,
Those respective natures will arise.
As long as the wind does not circulate,
The appearances will remain unmoving.
The winds, by way of a subtle form,
Become perfectly mixed with consciousness.
Emerging from the path of the senses,
They perceive the objects."
And in the Sandhivyākaraṇa:
"As long as worldly conventions and
Likewise various conceptual imputations exist,
From the conceptual winds,
The bodhicitta will constantly arise."
In that regard, there are thirty-three appearances of light, forty of increase, and seven of near-attainment. These should be understood from the Compendium of Practices and other sources. Regarding the benefits of this recitation, it is said:
"Enemies, lions, elephants, Indra, fire, the lord of serpents, and being bound by the noose of thieves; the turbulent ocean, piśācas, the fear of death, disease, and the affliction of the senses; poverty, separation from one's wife, the fear of a disturbed ruler, the falling of a vajra, and the loss of one's purpose—whatever yogin clearly remembers the feet of the yoginīs, for them all these will utterly perish."
Furthermore, the Guru said: "Through the union of the two signs, one recites the secret mantra for the sake of accomplishment. The six universal monarchs are achieved; certainly in six months, and not otherwise."
Having performed the approach through this vajra recitation, one should accomplish all activities according to the ritual procedures by means of the illusion-like absorption. This clarity of the reality of mantra is the sādhana of Vajra Speech. It is not to be realized by the childish yogin, nor is it known by logicians. Through the differentiation of the three wisdoms, it is definitively applied to Mind-Only. What is explained as the "separation of the minds" is this stage, the domain of the Buddhas. Thus it is said. This is the interpretable meaning. This is the stage of Clear Light.
Next, the supreme characteristics of the messenger are briefly shown: "That by which consciousness is correctly made known, and who abides by the samaya of the ḍākinīs."
"One sees the brother, the father himself, and the lord in an instant. With a thick tongue and reddish-yellow eyes, the hair is reddish-yellow and coarse. One always delights in all common accomplishments, in recitation, and in ascetic observances." Thus, the essential nature of the messenger (dūtī) is described. "Lord" means acting as the master, because of the eightfold increase of desire. Therefore, one should rely upon them, ensuring that no one else perceives it. This is the literal meaning.
"The twenty-four ḍākinīs bestow the supreme fruit of conduct and liberation," as it is clearly stated. "Possessing the state called 'messenger' through perfect mindfulness, one should constantly recite the garland mantra, which accomplishes all desired aims." Here, "mindfulness" refers to the concentration (dhyāna) on the deity. The rest is easy to understand. "In the same way, one accomplishes the Lord of Heroes (Vīrendra)."
"The play of yoga bestows the supreme fruit; the three worlds, both moving and non-moving, will undoubtedly arise suddenly." This refers to the eight-line verse of the Lord of Heroes and likewise to the yoga of the deity's form. The ḍākinīs and so forth, together with the Crow-Faced (Kākāsyā) and others, accomplish the three worlds.
"The practitioner who is perfectly endowed with mantra and mudrā has no doubt. Embodied beings will not achieve the secret mantras of inferior mudrās." This refers to the four-faced secret mantra. The mudrās are the ḍākinīs and so forth; this is the interpretable meaning (neyārtha).
It is the knowledge of mantra. It is the knowledge of mudrā, which is the union; this is the definitive meaning. The practitioner of mantra should realize the activities of heat through diligent application. Whoever disparages the great yoga that accomplishes all desired aims will go through a hundred births as a dog and will also be born as a fierce being. Those who disparage the conduct of the samaya will become deluded and go to the lower realms. This is because of diligent application to the great yoga of Caṇḍālī. As it is said: "Just as movement is bound by the power of medicine and so forth when it encounters fire, likewise, the fluid is bound by the great yoga when it encounters the consort of insight." The activity of heat is the drawing of the lines of the fire of Caṇḍālī. As stated in the Explanatory Tantra: "Having equalized the vowels and consonants, one should definitely apply them to those lines. From the lines that leap upward, they cause [the fluid] to drip downward." This is the interpretable meaning. The activity of heat is to meditate on how the desire of passion becomes manifest through the union of the two organs. As the Guru also said: "That which has the form of the drop of nectar drips in the form of fluid. From the union of the churned and the churning, this is the activity of the fire of wisdom." This is the definitive meaning. Regarding the great yoga, the Samācāra states: "One should know it as the complete enjoyment; it abides as the great yoga." The Guru also said: "It is definitively shown to abide in the heart; the single drop is unchanging."
"For the person who meditates on that, their own wisdom will arise." This is the provisional meaning. Regarding the Great Yoga, it is said: "The Unsurpassed Vajra Yoga." For an extensive explanation, the Guru states: "By the path of the selflessness of phenomena, having entered the supreme maṇḍala, the yogi rests in the union of the perfection of insight." This is the definitive meaning. "House" refers to houses. For example, it is clearly taught in the definitive explanation: "For instance, some who desire butter churn water with effort; although no fresh butter arises from that, it is merely the exhaustion of the body."
"Because of holding as excellent, offering, and bowing, and because it is the tantra of the means of livelihood, relying on other yogas and other recitations is meaningless." By this, the Mantra practitioner is described. Other than the occasion of Mahāmudrā—the nature of which is the inseparability of the moon of the consort and the moon-possessor—offering to other deities, mantras, and so forth, is meaningless. As it is said: "For those who lack the fortune for the profound and vast dharmas, such as the mudrās, maṇḍalas, mantras, and so forth, of the Sage who possesses fearlessness for beings." "Excellent" (bhadra) is because of the family of Śrībhadrakalpa itself; it is "excellent" because of being excellent through both the conventional and the ultimate. Knowing the means of livelihood is the meaning of "livelihood." Also, in the Yoga Tantra Sandhivyākaraṇa: "By the application of mantra and mudrā, they conceptualize those as livelihood; they do not know their assembly."
"Whatever [place] falls into an inferior path is literal. Wherever the hero who upholds the Great Yoga resides, even if that region is filled with barbarians, that land is thoroughly examined." Thus, "Great Yoga" refers to the Vajrasattva with parts; this is the interpretable meaning. "Great Yoga" refers to the supreme of all who follow the appearance of the partless insight-woman; this is the definitive meaning. That land is a land where only the excellent reside; therefore, one should meditate on the yoga of inner heat (caṇḍālī). As the bodiless Vajrapāda also said: "If the yoga of inner heat and so forth / Does not eliminate the afflictions, / Then by what means will the afflictions / Be reversed in ten million eons?" This is literal.
"Whoever shows the authentic path, / Liberated from the two external [pairs], / For the sake of caring for sentient beings, / He shall always remain there." Here, "the two pairs" refers to the conceptualization of permanence. The "authentic path" is the path of the bodhisattvas that is liberated from the two; that is to say, it is the union of method and insight. This is explained as the non-dual application of suchness (tathatā), as stated in the Vimalaprabhā commentary: "By the path of various conceptualizations and so forth, / Which is divided into sixteen and four, / That very reality was taught by the Tathāgata."
"It is not attained by being devoid of the path," so it is said. Now, for the sake of benefiting migratory beings, they abide in those forms. Relying upon conventional forms, they manifest through the definitive, authentic body. This is the literal meaning. This is the ritual of insight and power.
Furthermore, it is said:
"Moreover, that which is to be explained,
Through the intention that is extremely difficult to find,
By merely knowing which,
The practitioner will swiftly achieve accomplishment."
With these and other words, the extraction of the four-faced mantra is taught:
"On a level, pleasing portion of the earth,
Smeared with sandalwood and strewn with loose flowers,
On ground possessing the scent of fine fragrance,
Having prepared oneself with the ritual portions,
One should perform the binding of the directions.
Then, having bound the drum,
A very circular nine-lined [grid],
With sixteen and thirty-three
Matrices of letters arranged in equal rows,
Having concealed [the grid], one should extract the heroes residing therein.
Accomplishing all desired aims,
By means of forward and reverse order,
The practitioner, through vowels and consonants,
With those [letters] minus one, fifty in number,
Contained within the count of the Sages."
Regarding the "binding of the drum": on both sides, with eight lines, one should form a grid of forty-nine squares in the shape of a drum, minus one. Above and below, in a circular shape, there are forty-nine lines; this is the literal meaning.
"Take the thirty-second square,
Divided by the fifth vowel,
And correctly take the half of half a hundred,
With the twenty-fourth below."
This refers to:
The thirty-second [letter] is the letter sa arising from the teeth. The fifth is the letter u. The half of half a hundred is a consonant. The twenty-fourth is the letter bha. Then, take the thirty-sixth; it is joined with the vowel of the third. Then, take the thirty-second; it is perfectly endowed with the fifth vowel. The twenty-fifth should be correctly taken; the twenty-fourth is below it. The thirty-third should be correctly taken; it is endowed with the fifteenth in the conjunction. Regarding this, the third vowel joined to the thirty-sixth is ni. The thirty-third is ha. The fifteenth is the bindu. "Perfectly endowed with the fifth" is hūṃ. "Perfectly endowed with the fifth" is the most beautiful of letters. It is perfectly endowed with the twenty-second; it is perfectly endowed with the twenty-seventh. It is perfectly endowed with the first homage; it is correctly desired at the beginning of the first line. Regarding this, the twenty-second is [the letter ca]. The twenty-seventh is ṭa. The first homage is the letter oṃ at the beginning of the line. Take the one less than twenty-one; it is perfectly endowed with the son of fire. It is perfectly endowed with the vowel of the third. To those, the eighth vowel is joined to the thirty-sixth. This should be recited in the second line. Regarding this, "one less than twenty" is the letter ra below, by the son of fire. "Perfectly endowed with the vowel of the third" is gri. The eighth is ha. With the thirty-sixth below it, it is hṇa. Again, this phrase should be given; it is clear that it accomplishes all desired aims. Then, having taken the self-arisen...
Endowed with the fifth vowel, adorned above with a bindu, this is to be stated as the third line; endowed with the twenty-second, endowed with the twenty-seventh—thus it is clear. Being one less than twenty, endowed with the twenty-seventh, endowed with the third vowel; then the mantra of the thirty-third, endowed with the second mantra, endowed with the twentieth letter, situated in the twenty-first square, and likewise situated in the twenty-sixth—here, "twentieth" is in relation to the consonants (kāli). The twenty-first is Ya. The twenty-sixth is Ya. This phrase, repeated twice, is to be extracted as the supreme practice; here, "this" refers to the doubling. Then, one should take it in reverse order. The letter of the first square is perfectly joined with the final of the fourth; adorned on the crown with the fifteenth, then the twenty-second itself, then the twenty-seventh. The Dharma, purpose, desire, and liberation are to be stated in the third line. The final of the fourth is the letter U. The fifteenth is the bindu. Whatever seed-syllable is in the second square, then the thirty-sixth itself, the twenty-sixth and the thirty-third, adorned with the thirteenth vowel; the tenth from the square, the practitioner, by way of reverse order, being one less than twenty, then the twenty-third—here, the second is Ā. The thirty-sixth is Na. The twenty-sixth is Ya. Adorned with the thirteenth vowel is Ho.
The tenth is bha, in the reverse order, starting from ha and so forth. It is one less than twenty. The twenty-third is va. It is perfectly joined with the second vowel and adorned with a bindu at the crown. Taking the thirtieth, minus one, and then again the eighth square, it is perfectly joined with the son of fire. With the syllables hūṃ phaṭ appended at the end, this is the mantra of Victory over the Three Worlds, adorned with four lines. Thus, the thirtieth minus one is va, in relation to the consonants (kāli). The eighth is ja; the remainder is according to the literal sound. At the beginning of all the lines is oṃ. It is perfectly joined with the ḍākinīs and so forth. With the syllables hūṃ phaṭ appended at the end, it bestows the supreme fruit of all accomplishments. Thus, the certainty of the recitation is clearly taught. This mantra of the King of Knowledge has not arisen before, nor will it arise. It is common to all tantras and accomplishes all activities. This refers to all tantras: the Action, Performance, and Dual tantras. It is perfectly joined with the four wrathful deities and perfectly joined with the eight bodies. For the purpose of protecting the maṇḍala itself and for the sake of sentient beings in particular, by the mere accomplishment of this, even Māras perish in an instant. Thus, the four wrathful deities are the mantra of Sumbharāja. The eight bodies are the eight lines; this is clear. To be accomplished through vajra recitation, the fruit of all accomplishments arises. It is completely liberated from all attachments; otherwise, it is never so.
By this, the vajra recitation is taught. As it is said:
"Through the recitation that follows the ultimate meaning,
Beautiful by virtue of being without intrinsic nature,
That which is analyzed by the Buddhas of the three times
Is to be called 'vajra recitation.'"
And:
"Through the recitation that follows the ultimate meaning,
It is beautiful by virtue of being without intrinsic nature.
Entering the state of the neuter,
One recites without impairing the limbs of the mantra."
This is also stated in the Five Hundred Thousand [Verse Tantra].
"Separate syllables are the alms;
To recite them is to eat them.
Whoever delights in recitation
Does not wish to eat these alms."
In the Explanatory Tantra of the Intention (Sandhivyākaraṇa) it is also said:
"By the application of the first syllable,
One should always inhale the breath.
Perfectly joined with the end of the eighth,
Adorned with the vowel 'u' and the bindu,
The yogi releases the breath.
This is called the beautiful recitation."
This is the intended meaning. "All accomplishments" refers to the accomplishments such as pacification and so forth. Through the flow of the vital wind (prāṇa) into the maṇḍalas of earth and so forth, the accomplishments of action are achieved. "Completely liberated from all attachment" means abiding in the conduct of a bhusuku. This is the literal meaning.
This is the ritual for extracting the mantra of the King of Knowledge (Vidyārāja).
"This inexhaustible secret mantra,
Which destroys all the malevolent,
Is explained as being born from the vajra,
Destroying all with the 'great flesh' (mahāmāṃsa)."
By this, the activity of the mantra of the King Sumbharāja is taught. This four-faced mantra is "born from the vajra," meaning it is born from the meditative absorption (samādhi) of hatred. This is the intended meaning.
Dogs, horses, elephants, and copper-crested [birds], likewise cattle, camels, and pigs—these offerings and homas should all be performed without discrimination. Everything will be accomplished without exception, and even all royal power will be achieved. Through one hundred thousand mantra homas, the practitioner will have no doubt. Thus, "dog" is a dog; "horse" is a horse; "elephant" is the one with a trunk; "copper-crested" is a domestic fowl. "Without discrimination" means without any doubt. "Food" refers strictly to that which is not to be given [as a gift]. If [meat] is not available, it refers to the flesh of livestock whose life has departed, made from dough and so forth. This is the literal meaning.
"Conch, mother-of-pearl, mudrās, and so forth—all these are phenomena of the limbs of living beings. For one who possesses the body of the dharmakāya, who would mention a skull?" This means that while conch and mother-of-pearl are shown in the world as ornaments of mudrās, why would it be unreasonable for the skulls of sentient beings to be [ornaments] on the boundary of the dharmakāya? This is the intended meaning. Since this alone is the position, and because it causes the attainment of auspiciousness by filling everything with light rays, it is not only conch and the like that are auspicious. Regarding the teaching on his neck ornaments and so forth, it is said: "The hero who wears a garland of skulls, whose crown is made of a half-moon, who is perfectly endowed with the five mothers, the great ocean of all merit." The meaning of this is that the Perfect Buddha is the chief even of the lions, Śiva, and others. As it is also said:
The auspiciousness of all auspiciousness, the renowned auspiciousness, the fame of virtuous renown, the great relief, the great festival, the great joy, the great delight. Thus it is said. Therefore, even without analytical discernment, that which captivates the mind should be understood by the yogi as conventional. This is the literal meaning.
The mudrā, the skull-cup, and the khaṭvāṅga are explained as being born from the heroes. "Born from the heroes" means born from the Vajra family and so forth. "Explained" means taught by the Buddhas. As the Blessed One also said in the Tantra-saṃgraha-nirdeśa:
"Abiding in awakening, the great awakening, on the great Vulture Peak Mountain, the Teacher, in that certain place, will teach the way of the Perfection of Insight, the nature of the Buddha-secret mantra, at the glorious Dhānyakaṭaka." This is the literal meaning.
This is the ritual procedure for Sumbharāja. Now, the placement upon the hands is taught:
"With the left hand of the practitioner, the five signs should be displayed. This is the speech of the Hero; it is the thorough engagement of the signs." By such statements, the five fingers are indicated; this is the literal meaning.
"All beings arise from the left; the conduct of the left is thus established. On the thumb resides Vairocana; on the index finger resides Ratnasambhava; on the middle finger resides Amitābha; on the ring finger resides the wielder of the sword [Amoghasiddhi]; on the little finger resides the glorious Akṣobhya; in the center of the hand resides the Lord of the Victors. Thus, the placement of the heroes is the cause of arising from the left."
"Always apply [the seed syllables] to the back of the hand; all heroes go together. This is the placement of the hands, from the performance of the ritual of the left," so it is said. The "left" is the clear light (ābhāsvara) arising from the conventional. This is the intended meaning. Through the placement of the hands, one should perform the satisfaction [of the deities] and so forth. These are by means of the seeds of union. Likewise, in the Samācāra, [the syllables are]: OṂ BAṂ, HAṂ YOṂ, HRĪṂ MOṂ, HROṂ HREṂ, HŪṂ HŪṂ, PHAṬ PHAṬ; and PĀṂ VĀṂ BAṂ TĀṂ YĀṂ HRĪṂ MEṂ HRA HRIṂ HŪṂ HŪṂ PHAṬ PHAṬ. [The colors are] white, red, yellow, blue, red, white, blue, yellow, yellow, green, dark blue, and smoke-colored. Regarding the hand offering, when the hands are [divided] by the distinctions of the aggregates (skandha), elements (dhātu), and so forth, then through the entry of the left, the placement is taught: in the center are Vajrasattva and Vārāhī. Likewise, Yamī and Vairocana, Mohanī and Amitābha, Kṣobhaṇī and Heruka, Trāsanī and Ratneśvara, Caṇḍālī and Hayagrīva, Akṣobhya, and so forth, are to be placed on the left. The seed syllables taught in the Abhidhāna are HOḤ HRĪḤ AḤ BHRŪṂ; BAṂ is inside the little finger and so forth. Likewise, on the right, on the thumb and so forth, are LĀṂ MĀṂ PĀṂ TĀṂ KHAṂ; inside is VAṂ. These are yellow, blue, red, smoke-colored, and deep yellow on the right. Blue, green, red, and...
Yellow and white as well. Earth is explained as Locanā; the water element is Māmakī; fire is explained as Pāṇḍarā; and wind is proclaimed as Tārā. Emptiness is Vajradhātvīśvarī, the unchanging insight (prajñā) that has gone beyond. On the thumb and all the other fingers, as before, the sequence should be recited in its entirety without omission. This secret should not be explained; it must be concealed with great effort. By this, the hero should make the sign, and one should eat the cāru (delicious food) alone. This is because the secret of Vārāhī, the Perfection of Insight (Prajñāpāramitā), is difficult to find. As it says in the Samācāra: "The six yoginīs should be joined accordingly. The twelve, such as Vajrasattva and the rest, should be joined by the great hero. The hand offering is extremely difficult to find. By the yogi’s hand offering, the poor will obtain their desired aims. When the mind is transformed, one will obtain food, drink, clothing, and so forth. By constantly making offerings, one’s intentions will be accomplished." Also, in the Gurupañcāśikā: "Constantly offer to the six signs. Through practice after consecration, the supreme king of yogis will achieve accomplishment before long." This is the literal meaning. This is the ritual of the hand offering. Then, another is taught: "By which perfect ritual the entire feast of food quickly enters into supreme accomplishment," so the Four-Faced One spoke. The practitioner should never summon the sacrificial animals as previously described.
In brief, there are five types of livestock; in detail, there are thirty-seven. These are the limbs of accomplishment and the seven births, which are gathered for the attainment of siddhi. First, among the human families, there are the livestock of the various families: among quadrupeds, the elephant; among birds, the swan; among aquatic creatures, the tortoise; and among the gods, the goat. These are explained as the livestock in the maṇḍala for accomplishing siddhi. Through these, in the homa, torma, and so forth, the desired siddhi will be attained. Thus it is said. "Not summoning" means one should not summon [ordinary beings]. As it is also said: "For engaging with the fierce, one accomplishes each through the principal of all rituals." This refers to entering the seven births seven times. As it is also said: "Even the two types of seven-birth livestock bestow the siddhi of sky-faring. Whatever food or drink is consumed, through the sixfold ripening, it becomes an essence; that is the first birth. Afterwards, it becomes fat; that is clearly the second. In the third, it becomes flesh; in the fourth, it becomes skin. In the fifth, it becomes the channels; in the sixth, it becomes bone. In the seventh, it becomes marrow. That is the entry into the seven." Thus it is said. "From the mantra" means from the qualities. "Livestock" refers to the Brahmin. "Goat" refers to the ram. This is the literal meaning. [One should prepare] with the milk of a black dog, along with black māṣa beans and rice.
On the fourteenth or eighth night, the practitioner should perform the practice one hundred and eight times upon the mouth of a corpse without hesitation, until it is fully prepared. Then, the preta (flesh-eating spirit) will arise and say, "What shall I do?" Having granted whatever the practitioner desires from the subterranean realm, the sword, the subjugation and protection [of beings], the pills, the eye-salve, the treasures, the foot-ointment, the livestock, or the alchemy, the preta will depart. This is the literal meaning. "The messengers are accomplished below and above; in this tantra, there is no doubt," thus the completely pure yoga is taught; this is the literal meaning. This concludes the practice of the vetāla (reanimated corpse).
Now, the specific distinctions of the generation stage are taught: "The cow-dwelling, the floating above, the remainder, the non-drying channel, and then the nature of the great conch; or else, the dwelling of the tortoise." Here, the "cow-dwelling floating above" is the wind maṇḍala. The "remainder" is fire. The "non-drying" is water. The "channel" is earth. The "great conch mountain" is the intention that one should meditate on Heruka, who perfectly arises from the Primordial Protector. Furthermore, in the Guru’s Explanatory Tantra, this sequence of womb-birth is definitively shown as follows: "The meditation of the womb-born should be thoroughly examined through the application of song. The egg-born abandons song; it is free from both sound and non-sound." Furthermore, the specific divisions of womb-birth are: "Accompanied by the sound of song and so forth, the song that awakens one from sleep."
One should not disparage the wise out of ignorance. One should realize the means for the benefit of sentient beings; that which is not realized, one should cause to be realized. Thus it is said.
Alternatively, from another perspective, "the abode of the tortoise" refers to the stage of egg-birth, which should be meditated upon swiftly. In other tantras, there are two types of generation stages for the becoming of egg-birth and womb-birth: the emergence of the world-system is described as being born from the egg of Brahmā. As for the womb, it is said: "From the union of the two, it emerges again from the womb of the woman."
In the Gurupañcāśikā as well:
"Through the application of the egg-birth stage,
One should meditate by means of visualization.
From the contemplation of the assembly of the five,
In order to meditate on the supreme egg-birth,
One visualizes the yoga according to the divisions
Of the various wheels.
According to the distinctions of intention,
One meditates as one desires.
Through the divisions of the lords and so forth,
One visualizes the divisions of the families.
Through the divisions of the goddesses themselves,
One meditates on the lords and so forth."
This is the interpretable meaning.
"From the abandonment of the partless song,
The egg-birth is abandoned of parts.
All pairs are completely liberated;
The transformation of the egg-birth is supreme."
This is the definitive meaning.
From the Explanatory Tantra, the clear realization is described: in the expanse of space, from the syllable yaṃ, there arises a blue wind maṇḍala in the shape of a bow, marked by a victory banner. Therein, from the syllable raṃ, there arises a red triangular fire maṇḍala, marked by a vajra.
From vaṃ arises a white, circular water maṇḍala with a garland of light rays. From laṃ arises a yellow, square earth maṇḍala marked with vajras and shimmering with yellow light rays. Upon that, from suṃ arises Mount Meru, four-sided and composed of the four kinds of precious gems. In its center, from bhrūṃ, arises Vairocana, from whom arises a four-sided palace adorned with four archways.
Having visualized it as being adorned by the eight charnel grounds—where one is pierced by spears, where corpses are cremated, the smell of bones, the smell of pus, the death of children, being devoured by snakes, fierce battles, and the remains of those who have been eaten—one should first meditate on the form of the Protector through the five aspects. As he melts, the five ḍākinīs, together with their retinues, are awakened by the songs of the goddesses. Meditating on them in the form of wisdom and method, standing in the ālīḍha and pratyālīḍha postures, one should consecrate the elements, aggregates, and sense bases. Having invited the wisdom maṇḍala and conferred the empowerment, one should perform the recitation and so forth.
It is said: "The womb-born body is the object of accomplishment; there is no doubt that it is the sky-farer itself." And: "The hero together with Vārāhī bestows the accomplishment of Heruka." By this, the accomplishment of Buddhahood itself is taught. "Together" means having become of one taste. "Heruka" is the wisdom of primordial gnosis (jñāna), which should be meditated upon for the sake of Mahāmudrā. For the sake of worldly accomplishments, one may also be a solitary hero.
Regarding the Guru as well: "Then, one should visualize the wheel of heroes embraced by their respective mudrās. One should meditate on the yoginīs, each hidden within their own heart." Thus it is said. Some yoginīs are asserted [to be present], while some yogins are not. One should visualize Vārāhī, whose color is exactly like that of the glorious Heruka, as the mistress of the yoginīs. Through the distinction of being separate, just as the Vajra Heruka is, so too is the Buddha-ḍākinī in the center, joined with the maṇḍala of yoginīs. One meditates on the Vajra Body of the Hero in the center of the bhaga. Likewise, through the union of the three wheels, according to the sequence of meditative concentration, one should meditate on the five distinct wheels through their various divisions. This is clear. From the words, "Having composed [forms] with two arms and so forth, up to those explained with a hundred thousand arms," and so on, one should understand that there are infinite faces, arms, and feet, starting from one and so forth, in many colors. In the Explanatory Tantra as well, following the Lakṣābhidhāna (The One Hundred Thousand Verses) which describes the sequence of the eight sites, it is stated in the chapter on the maṇḍala of the yoginīs that Vajrasattva spoke, and furthermore, that the Vajra-ḍākinī spoke. In that very text: "Just as the Guru’s command is desired, so too is the system of the sites. According to the distinctions of one's intention, one meditates on the maṇḍala of the yoginīs." Thus it is clear. "The body is white, in the form of Bhairava..."
Adorned with a garland of heads, gazing at Vajravārāhī, his color and weapons are explained. The hero, wearing a garland of skulls, is adorned with the five mudrās. With a topknot of matted hair and silk streamers, he holds a spear and a vajra. With a face slightly baring its fangs, he has a great preta as his seat. Having understood the yoga ritual according to the procedure, one should meditate at all times. Thus, the meditation on the four-armed [form] is taught.
Regarding the phrase "according to the procedure," it is stated in the Explanatory Tantra as follows: "Equal in color to the moon, likewise agitated by blazing red, adorned with a garland of Buddhas, and decorated with all ornaments. Four-faced and four-armed," so it says. The venerable Nāgabuddhi also said: "One-faced and two-armed, in an instant, one's own deity, on a seat of a lotus and moon, beautified by a circle of light," so it says.
Likewise, the Primordial Protector has three faces and six arms, peaceful, with three eyes, the abode of compassion, situated in the center of a multicolored lotus and moon, the perfect arising of the wisdom of emptiness. With matted hair tied up with a crescent moon, wearing a crown of skull ornaments, and complete with all ornaments, he is well-situated in the vajra posture. Abiding in the union with the consort of self-appearance, he is intensely blissful through the passion of compassion. With faces white, blue, and red, he is born from the nature of the three doors of liberation. Holding a vajra and bell in union, he squeezes the breasts of the goddess.
"Holding a vajra, a spear, a skull-cup, a khaṭvāṅga, and a head," it is said. "With two arms, in the sattva-paryaṅka posture, adorned with all ornaments." Regarding this, the Saṃpuṭa states: "He has four faces and twelve arms; such is his form." Likewise, the Gurupañcāśikā says: "Within that, a wheel with eight white spokes; in its center, a great lotus of various colors with eight petals, its filaments and anthers fully developed. In the center of a moon maṇḍala, Vajrasattva is born together with his family. With four faces each, white, yellow, red, and green; laughing, fierce, and with bared fangs, terrifying with their supreme gnashing. In union with the vajra and bell, holding a spear, a battle-axe, a hand-drum, a curved knife, a skull-cup, a khaṭvāṅga, a brahmin’s skin as a garment, a noose, and the head of Brahmā—thus with twelve arms. Abiding in the sattva-paryaṅka posture, with a crown of skulls as a head-ornament, perfectly complete with all ornaments, endowed with the major and minor marks. At the heart is the wisdom-samaya; the crown-holder is the Vajra-Holder. Just as the method is, so is the insight. Blessed with the five mudrās, distinguished by the divisions of the families, the supreme Vajradhātvīśvarī, through the union of the method of great bliss, the two bodies melt. Immediately thereafter, the body of the ḍākinī arises together with her retinue." Thus it is said. "The heroes and yoginīs together..."
Standing with the right leg extended and the left extended, with faces white, blue, yellow, and red, the hands embrace the vajra and bell; the hands hold the symbols in the sequence of the previously mentioned faces and so forth. Thus it is said. Likewise, the ḍākinīs and others of the speech wheel should also be understood. This is the literal meaning. Then: "In the supreme yoga, the yoga is not universal," which expresses its greatness; this is the literal meaning. This is the ritual for the specific generation stage.
"With the food to be consumed, such as fish and meat, and likewise with the five lamps and so forth, one should always perform the ritual for the signs. The practitioner’s feast-accomplishment," it is said. The "lamps and so forth" refers to go, ku, da, ha, and na; this is the intended meaning. Then: "The messenger should be given; having placed the head upon the lap, whether it be a mother, a sister, or a daughter, the hero performs the non-dual offering." Here, "head" refers to the skull-cup. Holding it filled with honey in the lap, it should be given to the consort. "By the ritual previously explained, the bonds are to be well released." Then: "Accomplishment will occur through this mantra, for as long as there is gathering and distraction." Here, "bond" refers to the connection with the consort. "Well released" is the liberation of a buddha. All women are of a single family and are the obstructors; the accomplishment of the mudrās is the realization and the very state of realization of those [women]. Then, according to one's own capacity, by the Sugatas and...
Even those who abide [in the path] should not abandon [this]. It is said: "By whatever attachment one's own sons cause sentient beings to fall, by that very same [attachment] the yogi goes to the far shore of existence." Gathering and distraction are clearly [the nature of] saṃsāra.
"For the sake of the ācārya abiding in the body, the mantra practitioners receive offerings. This is the very seat of the heroes; there is no doubt regarding that mudrā." Here, "ācārya" refers to the practitioner. His body—his very self—is the seat and the mudrā of the heroes; therefore, he is indeed to be honored. This is the intended meaning.
"The practitioner, being well-composed in meditative equipoise, should perform song, dance, and so forth. As long as all embodied beings have not come to know yoga, they will wander in saṃsāra and be distracted by the sorrows of suffering." Thus, the play is taught. Also, the Guru said: "One skilled in song should not disparage that which pleases the yoginīs." "Yoga" refers to the non-duality of one's own emptiness and compassion. "Not knowing" means not understanding this. It is also taught: "The complete knowledge of one's own mind is itself awakening." This is the intended meaning.
"The practitioner should offer with all things through the power of the mudrā. One who is worthy of offerings is honored by offerings; by disparaging [them], one is surely burned. The mudrā is anything whatsoever." This is the provisional meaning. Regarding the offering to the mudrā: one should meditate on the appearance of a pure and clear autumnal sky free from stains.
By means of all things, one meditates on becoming that is without intrinsic nature. "They certainly incinerate" refers to the Vajrayoginīs, who afflict [the practitioner] with fear, madness, and so forth. This is the definitive meaning. Regarding the statement: "In the Yoga Tantras, humans first accomplish the Great Seal (Mahāmudrā). One should worship with great effort; thereafter, one should thoroughly examine the Hero himself," this is the praise spoken. "First accomplished" means that the accomplishment in beginningless becoming is the perfection of all Great Seals and Action Seals (Karmamudrā). This is the interpretable meaning. "First" refers to the coemergent (sahaja). "Accomplished by that" means perfected. "Great Seal" refers to the Wisdom Consort (Prajñā). This is the definitive meaning. "In the Yoga Tantras" refers to the Guhyasamāja and others.
"The Body, Speech, and Mind are perfectly accomplished. The supreme holder of the Buddha-form, like the light of Jambunada, perfectly relies upon the inferior accomplishments," it is said. In the glorious Guhyasamāja, the attainment of various forms, various sounds, and various intentions refers to the Buddha-Ḍākinīs. The meaning is that those who merely bear their forms are the inferior, worldly Ḍākinīs. Thus, by the ritual of offering, whatever [aims] such as pacification and so forth are accomplished without any affliction; the practitioner has no doubt. This is the literal meaning: because one seeks those ritual activities of action preceded by offering. This is the ritual of secret offering.
Then, from this, the extensive ritual of the wheel of the ḍākinī network is explained, in which the practitioner will undoubtedly accomplish all activities swiftly. Thus, one should understand: "I shall explain in detail the three concentrations of the mantra-form." Here, following the Root Tantra, one should understand the arrangement of the mantras of the dharma-mudrā.
"All the heroes and Vārāhī are to be joined precisely at the center of the lotus. On the four petals are the ḍākinīs, and in the intermediate directions are the vessels of nectar." In this context, "all the heroes" refers to the syllable HŪṂ, which is the nature of the five Tathāgatas. "Vārāhī" is the nature of the nāda. The "ḍākinīs" are four, and their seed-syllables are those situated at the beginning of their respective names. The "vessels of nectar" are skull-cups completely filled with semen and so forth.
The Guru also says: "AṂ ĀṂ IṂ ĪṂ UṂ EṂ AIṂ OṂ AUṂ AṂ AḤ are in the center of the body. Ṛ Ṝ Ḷ Ḹ are in the intermediate directions. KaṂ KhaṂ GaṂ GhaṂ ṄaṂ, CaṂ ChaṂ JaṂ JhaṂ ÑaṂ, ṬaṂ ṬhaṂ ḌaṂ ḌhaṂ ṆaṂ, TaṂ ThaṂ DaṂ DhaṂ NaṂ, PaṂ PhaṂ BaṂ BhaṂ MaṂ, YaṂ RaṂ LaṂ VaṂ, ŚaṂ ṢaṂ SaṂ HaṂ are the Mind and so forth; in the wheels of the Mind and so forth, they are white in color. All of this is the supreme great secret; it should not be explained to anyone." This is the interpretable meaning.
The "all heroes" are the coemergent; "Vārāhī" is emptiness. "To be joined precisely at the center of the lotus" in the dharmadhātu should be understood as the characteristic of their union.
This is the definitive meaning. "One should behold the ocean of blazing garlands; it is the wheel of the universal gateway, the four-faced Lord of Heroes, and likewise the abode of heroes and heroines." By this, the meditative concentration of suchness is taught. "The ocean of blazing garlands" means being completely encircled by five-colored light rays. Its "wheel" should be beheld as the very body of the assembly of Victors, such as the aggregates and so forth. Because it actually constitutes the expanse of space, it is the "universal gateway," meaning it is all-pervasive. The "wisdom body" is four-faced, having the nature of the four bodies. The "Lord of Heroes" is the principal of Vajrasattva and the others. The "heroes" are those symbolized by the Hero's Eye and so forth. The "abode" symbolizes the teeth, nails, and so forth, which are the pure skull-fragments and so on, together with insight. As it is said: "The body has vajra body-hairs; the body has but a single vajra hair. The nails are the tips of vajras; the vajra-essence skin is firm." Also, in the Śrī-guhyasamāja, it is said: "The great jewel of five colors, the size of a mustard seed, should be constantly meditated upon at the tip of the nose with diligent yogic awareness." This is the meaning of the six limits without doubt. That which possesses the five light rays is the form of the illusory body, which has the nature of the relative truth. All this emptiness should be thoroughly inserted into one's own body.
The intention is that from their becoming merged into one, day and night, through that process, they become stable, and the nature of existence and peace will be victorious. This concludes the explanation of the reality of mantra. Now, the supramundane homa is taught:
"One should insert it into the center of the brows; likewise, into the place of the avadhūtī. One should apply it to the fire of the face of the fierce hero, and never otherwise." And so forth. Also in the Tantra:
"The moon and lotus are in the center of the brows; it is surrounded by the sixteen. Endowed with the first vowel, having visualized this, it blazes in that very instant."
Having meditated on Haṃ Āḥ Hūṃ as the body, speech, and mind, one should meditate on a red nāda at the navel and, through its light rays, meditate on the bliss of melting; this is the definitive meaning. Regarding the desire for the feet of the hero: at the navel, the sun and moon are encircled by the three vowel syllables in the form of a drop (bindu); this is the end of the half-white and half-joy; this is the interpretable meaning. "One should insert" means to forcefully insert the vital breath (prāṇa) into the drop at the forehead by means of breath control (prāṇāyāma). The "place of the avadhūtī" is that which arises from entering the caṇḍālī. "One should apply the fire of the face of the fierce hero, and not otherwise" refers to the aggregates and so forth. "Not otherwise" refers to:
"One should offer the five substances to be burned, such as beef and garlands of blood. Afterwards, into the blazing consumer of the burnt offering, one should offer nine oblations."
Regarding the nine burnt offerings: the aggregates and elements arise from the exhaustion of the objects and the sense faculties. Following that, the blazing occurs through the union of the lalanā and rasanā as one. As it is said, "At the conclusion of grasping, one should meditate on the yoga of caṇḍālī (inner heat)." From that proximate instruction, one should perform the "vase-breathing" at the navel and remain unmoving. The "consumer of the offering" is the fire of clear light; through the absorption of great bliss, one should render body, speech, and mind without intrinsic nature—this is the definitive meaning.
These are the brief instructions on the fire offering (homa). "It accomplishes all accomplishments; through the union with other ḍākinīs, it will be achieved here without doubt." By this, the benefits are taught. This is the suchness of the fire offering; it is the intended meaning. Likewise: "In the great hearth of the navel lotus, one should offer without doubt into the fire of wisdom, the caṇḍālī ignited by the karmic winds. This is the fire offering of suchness."
"It generates all desires; just as it is illustrated in the circles of the gods, through the non-dual union of offerings, the various activities are well-applied. I shall explain the distinctions of those mantras that perform the actual rites here. Whatever mantras have colors, messengers, and so forth, they revolve completely with the force of an arrow. The secret mantras joined together are indeed distinguished by Vairocana. The seed-syllable garland is interwoven, and the syllable HŪṂ is firmly established at the end." By these, other recitations are taught.
"Everything" refers to the mantras of the single-faced [deity] and so forth. "By means of non-dual union" means together with the consort, the hero's mantra, and the interlacing [of syllables], and so forth. "Following the sequence of action" is the literal meaning. The "mantra" is the garland mantra of twenty-four lines. "Distinction" refers to the detailed explanation to be given. "Color" refers to white and so forth. "Mudrās and so forth" refers to those together with Pracaṇḍā and the others. "The force of the arrow" is by the force of the wind. "Complete revolution" is to be understood by way of the flow [of the breath]. "With hostility" refers to malevolent actions. The "seed-garland" is the garland of mantras of wisdom and method. The syllable HŪṂ is to be recited at the end. The particle ni is for the purpose of including what has not been explicitly stated; by that, one should understand that OṂ is at the beginning and PHAṬ and so forth are at the end. The colors such as blue and so forth are also included. As it has been said, the number of lines of the garland mantra corresponds to the number of breath-cycles. Here, there is no counting rosary and no vocal recitation; rather, the mantra syllables enter and exit together with the inhalation and exhalation of the breath, like a garland of flowers, in the nature of the moon and sun, in forward and reverse order. In this way, in fifteen hundred days, the breath becomes unmoving in the state of the vase-breath (kumbhaka). Then, the five clairvoyances (abhijñā) arise—this is the intended meaning. "The transformation through the cessation of the object of accomplishment" is as follows:
"One does not move even a single step." "The union of the union, the entity," "the vajra linked like a chain"—thus the benefits are taught. By "blocking," it refers to the ten maṇḍalas. That which is to be accomplished is the wind, which, residing in the forehead, reaches the secret place. "Does not move" means not elsewhere than the anthers; bliss will then thoroughly enter the sun by means of the branch of retention. As it says in the Guru: "Having contemplated the very yogic exercise of the vital effort, it blazes in that very instant." "The union of the union" means that which was not in union becomes in union: the semen and the menses. As it says in the Vajraḍāka: "The union of wisdom and method is to be designated as 'the union of the union.' Embracing with the hands is called 'the vajra linked like a chain.'" This is the intended meaning.
"These are to be opened by the vajra, and then the bee is to be made to circle. For that, the hook is the summoner; likewise, the pestle is the producer. For eating, it is called the vajra alone; for piercing, it is the arrow alone. To deceive untimely death, the khaṭvāṅga should be applied to the breasts." Thus, the deception of timely death is taught. By the vajra—the male organ—the lotus of the woman is to be opened. As it says in the Explanatory Tantra: "The vajra and lotus are to be opened; the bee desires the honey. The circling is to be moved; it is the method of bliss, knowing all."
Regarding "attracting," it refers to the hook of the supreme bliss of bodhicitta, in the form of a threatening gesture (tarjanī) like a hook. Regarding "shaking," it refers to the vajra being inserted into this pestle. Regarding "piercing," it refers to the vajra of the habitual tendencies, which is the seminal fluid (bindu). Regarding "penetrating," it refers to the destruction of the radiance of emptiness; that is the intended meaning. The khaṭvāṅga is the movement of the human seminal fluid of insight (prajñā). As it is said in the Explanatory Tantra: "The khaṭvāṅga is the form of insight." Regarding the application to the breasts, it is for the sake of the Blessed One’s definitive teaching, as it is said: "This is for deceiving the signs of death; yogis shall rejoice." That is the intended meaning. "In the skull-cup vessel of the offering water, the weapon is definitely applied to the mouth" refers to the secret mantra of body, speech, and mind. It is proclaimed: "The mantra is to be placed upon the two organs." Regarding this assembly and so forth, the arrangement of the weapons is the "rays of light." This is the provisional meaning of the entry into the abodes. "Skull" (kapāla) means "kāṃ," which protects bliss. As it is said in the Vajraḍāka: "For deceiving the goddess of timely death, the limbs are joined with the khaṭvāṅga. In the skull-cup vessel of the offering water, the weapon is definitely applied to the mouth." This is the definitive meaning. "By joining the two organs in union, one should accomplish" is the literal meaning. "The secret mantra of mutual play is joined as one with the ḍākinī. By this, gods, asuras, and humans shall be swiftly accomplished."
This is the literal meaning. It is the deception of death. Then, the supreme method of subjugation is explained further: "When one has not eaten what is to be eaten, at the end of the recitation, one should vomit again. This should be applied to food and drink. By means of this, in seven nights, there is no doubt that women will be subjugated for as long as they live." Thus, the method of subjugation is taught. "Vomiting" refers to vomiting the food that was to be eaten. That very [substance], having been washed again, at the end of the recitation, will become as it was taught in the ritual of subjugation by means of the near-essence (upahr̥daya).
"Having drunk the ghee of Kapila, then at the end of the recitation, one should vomit. Having smeared one's own face with that very [substance], one should look with anger. By seeing that young woman, there is no doubt she will be subjugated." This is clear.
"Having anointed the body with sesame oil and rice flour, the mantrin, having made an oil-cake (apūpa), should apply it to the food. If this rite is not abandoned, women will be subjugated forever. An 'oil-cake' is a specific type of cake. If it is not abandoned when applied to food seven times, it lasts for as long as one lives."
"Having eaten black sesame seeds, when one vomits, [the vomit] together with black mustard, costus (ruta), [the substance] released from the anus, and the 'hand-born' (karaja) worm of the belly, should be examined with one's own blood. It should be mixed with semen itself. By applying it to food, drink, eye-salve, and clothing, for as long as one lives, there is no doubt it will be subjugated."
Thus, rūta is intended to be explained. Lag-skyes (hand-born) refers to the fingernails of the ring finger. Srin-bu (worm) refers to an insect. Brag (rock) is so called because it arises from the ring finger. This is clear. Having visualized the deity previously described, one should perform the action preceded by that.
"In the homa of burnt beef, if anointed with blood, the gods and the mātṛs will be brought under control. If death is yet to come, through this homa of the mantra practitioner, success will be achieved in seven days. At the conclusion of the homa, the bali offering should be given. The practitioner of the vow should summon the beings." Thus it is said. The gods are to be understood as having the nature of wisdom and method, or as following after the activity. Regarding "anointed with blood," it refers to the vomit. At the conclusion of the homa, it will occur exactly as stated in the ritual for subjugation; this is the literal meaning. This is the ritual for subjugation.
"The signs are those of the ḍākinīs. The characteristics of the body itself, the mantra practitioner does not read the Vīrendrī, and the conduct of the left is concealed." By this, the great secret is spoken. The characteristics of the tantra—the divisions of the limbs of the Lord of Heroes (Vīrendra), and the empowerments such as the vase empowerment of the Lord of Heroes—are concealed in the tantra for the sake of the immature. This is the literal meaning.
Now, the sādhana of the Six-Armed One shall be described in five aspects. Here, for those of sharp faculties, having doubled the āli and kāli in both forward and reverse order, they are blessed by the syllable Hūṃ and so forth.
From the signs such as the vajra, one should generate oneself as the commitment being (samayasattva) together with the maṇḍala of heroes, and then cause the wisdom being (jñānasattva) to enter. Likewise, it is stated in the Abhidhānottara: "In the center of the moon maṇḍala at the heart, the wisdom being—having visualized its color and hand symbols—is the moon with the vajra seed-syllable." Then, having performed the placement on the head and so forth, one should cause the wisdom wheel to enter. By means of the hook application at one's own heart, one should look into the sky at the hosts of Indras and heroines and make a request after having perfectly pleased them: "Oṃ abhiṣiñcantu māṃ sarvatathāgata." Then, those Buddhas in the form of Herukas should confer the empowerment with: "Oṃ sarvatathāgata-abhiṣeka-samaya-śriye hūṃ hūṃ." In the crown of the empowerment, one becomes the Heruka of one's own family. Those residing in the essence wheel are the mind of those residing in the jewel, Indra, and so forth wheels; and the commitment heroes of the ḍākinīs residing in the charnel grounds are the speech and body as well. Having meditated on passion for insight and the subtle yoga, and having purified the commitment circle, one should perform the vajra recitation and so forth. "Possessing the perfect conduct of the samaya, the mantrin should perform recitation in meditative equipoise. From the maṇḍala of the vital effort..."
One should perform the homage and recite the syllable HŪṂ. Having performed the beautiful recitation or the verbal recitation, one should make aspiration prayers and offer the torma. Those who were summoned by the light rays of the Hero should be thoroughly absorbed into oneself and then requested to depart. In the Abhidhānottara as well: "The Protector has three faces and six arms; his three eyes have a wrathful expression. His faces are red, white, and blue. He is in union with the vajra and bell. In his hands are the khaṭvāṅga, the sword, the hand-drum, and the severed head." Thus it is said.
Then, the four-armed form should be described for those of middling faculties. Likewise, for the four-armed form, there are four faces: three eyes, fierce and terrifying. He stands with his right leg extended, treading upon the heads of Kālarātri and Bhairava. His faces are white, blue, green, and red. He holds the vajra, the bell, the skull-cup, the khaṭvāṅga, and the hand-drum. Just as the Blessed One is, so too is the Blessed Lady. Alternatively, one should meditate according to the sequence of the moon and the vajra: "In the center of that is emptiness; the moon and the supreme syllable HŪṂ. From the complete transformation of that, the excellent vajra; one should meditate on Vajrasattva." Thus it is said.
Then, together with the two syllables HOḤ, one should recall those previously accomplished. Through the universal joy of both, they melt through supreme bliss. Immediately thereafter, the heroes and yoginīs arise and are exhorted by the sound of the resounding hand-drum.
Then, one should meditate on the hero born from the seed-syllable and the sign. Subsequently, those of dull faculties should meditate through self-consecration according to the ritual of the one-faced, two-armed [deity], either by means of the moon and seed-syllable or instantaneously. Likewise, the Guru [has said]: "The yoga that is perfected in an instant is the supreme of supreme yogas."
The completion stage also consists of the symbols of the ḍākinīs and so forth. Regarding this: "Whoever recites [this] in the presence of others is a base and deluded being. Even if the messengers of the ḍākinīs should devour such a one, they will not protect them. The Buddha falls from the world, and the Guru commits the sin of betrayal. One who does not maintain the samaya and who completely conceals the symbols and so forth—such a person is now taken into [the fold] here. The ḍākinī herself has a virtuous face." Thus, this is distinct from the knowledge of the samaya of others. "Reciting in the presence" means contemplating and inquiring. "Now, I shall not protect you." "From the Buddha and the world" means from the dharmadhātu. "The Guru" refers to the Guru's samaya, which is clear.
The practitioner should recollect the words of the root mantra up to seven times. Vārāhī at his heart will undoubtedly provide protection. Whether at a river, a lake, a pond, a mountain, or a crossroads; in a terrifying charnel ground or forest; or amidst the eight fears of lions and elephants—the heroes and messengers [will protect].
"Always enjoy together with the practitioners; on mountains, in dense forests, medicinal valleys, lakes, and secret places on the earth"—thus the locations are taught. "Together with the heroes and the messengers, the Sovereign always enjoys." Why? For whatever purpose and for whatever action one enjoys, it is clear that the practitioner also finds joy therein. This is the ritual of the secret places of the heroes and heroines.
Then, "The accomplished great yogi shall explain the eightfold mantra; by that, the ḍākinīs will undoubtedly grant their vision." Thus the eight laughs are taught. Accordingly, one should recite the root mantra and so forth placed at the heart; this is the literal meaning. With these terrifying laughs—ha hā hi hī hu hū he hai—they are separated, and being terrified by the confusion, they flee. The practitioner is also granted the celestial realm, the vast accomplishment. "In Sukhāvatī, the messengers play together with the practitioner"—thus the mantra is taught. The accomplishment is the thirteenth, the nature of the fruit. The Bhagavān also taught in the Tantrapiṇḍārtha:
"In the body whose nature is emptiness and compassion, possessing the five wisdoms and the three bodies, the attainer of the thirteenth fruit—to the glorious Kālacakra, I pay homage."
"Sukhāvatī is the uncontrived, utterly peaceful bliss"—this is the literal meaning. "Upon seeing the yoginīs..."
This is the ritual of the other eight. Now, I shall correctly explain that by which people are brought under control through the ritual of mantra and yoga, to be accomplished by the "Hero-Moon" (vīracandra). Thus, the external subjugation is taught. "People" refers to the five castes. "Through the ritual of yoga" means in accordance with the specific activities. This is the literal meaning. "By the moon" means by means of the fire offering (homa). The practitioner is the "Lord of Heroes" (vīrendra), and [the result is attained] in seven days. It bestows vast accomplishments.
Having performed the fire offering oneself at night, if one practices for three sessions with one hundred and eight [offerings], even a king together with his army will be brought under control in seven days. With half [that number], a great son [is controlled]; with half of that, a minister. For the accomplishment of the activity, one should perform the fire offering for thirty-two minor kings. For brahmins, there are twenty; one should perform the fire offering for seven days. For the common kṣatriyas, seven; for the vaiśyas, five fire offerings; for the śūdras, three fire offerings should be performed. Likewise, for those born at the end [of the castes], one should apply one. Thus, by the hero according to the sequence of castes, if accomplished in one month, the practitioner will summon all beings by means of this secret mantra.
"Half" refers to fifty-four. A "great son" is the son of a king. "By half of that" means by twenty-seven. In all cases, it should be understood and applied to the three sessions.
Meat and fish are for the empowerment hearth; it is said, "by means of the application of the red deity." Now, the yoga taught by the Blessed One shall be described: whether as a solitary hero or as the nature of insight and method, it performs activities such as pacification through the distinctions of the faces and so forth. When pacification and the like are performed, the principal face of the body becomes white and abides in the center of a moon maṇḍala. Likewise, through the passage beginning with "Vajra Speech," for empowerment and so forth, one should meditate on a white deity with one face and two arms, born from the syllable vaṃ within the secret lotus of the māmakī, born from a water-born lotus, riding a swan, and holding a white lotus and the gesture of fearlessness, or the like, or one should accomplish the goddess with a white utpala lotus in her hand. She should be dispatched to the house. Thus, for the purpose of subjugation, one should meditate on a red deity born from the syllable hrīḥ, holding a bow and arrow. For summoning, the distinction is that he holds a noose and a hook in his hands. This is the literal meaning.
"Like the Lord of Desire upon the earth,
One will become glorious and fortunate.
Subjugation, summoning, and causing hatred,
Likewise, killing, expelling,
Stupefying, paralyzing,
Deluding, and likewise shaking,
Making one mute, deaf, and blind,
And making one a eunuch—
All these activities
Will be accomplished by the practitioner himself."
Thus, the benefits are taught.
"Lord of Desire" refers to the infinite, fortunate women. As it is also stated in the Śrī-guhyasamāja: "As many atoms as there are in thirty-six Mount Merus, so many are her queens; they shall arise as the abodes of qualities." This is the literal meaning. There is no doubt that certain practitioners who are free from conceptualization, endowed with intelligence, wise, and gentle, will undoubtedly accomplish both mundane and supramundane siddhis through the very realization of suchness (tattva). This is the literal meaning.
This is the ritual for bringing under control the five families, which are distinguished by eighteen divisions. Then, from this, it is explained: "The supreme abode of the female messengers (dūtī) arises in various lands and times; it gives birth to those endowed with wisdom." By this, the twenty-four abodes, such as the ten grounds (bhūmi), are definitively taught. These are explained as the ḍākinīs, the principal ladies of the Vajra Maṇḍala. "The practitioner striving for siddhi should thoroughly understand them in reverse order."
Kulūtā, Śokā, Sindhu, Nagara, Suvarṇadvīpa, Saurāṣṭra, Devakoṭa, Pretapuri, Kāmarūpa, Kāñcī, Lampāka, Kaliṅga, Kośala, and likewise the three auspicious signs, Oḍḍiyāna, Kāmarūpa, Mālava, Devīkoṭa, Īśāna, Godāvarī, Arbuda, Oḍiyāna, Jālandhara, and likewise Pullīramalaya. Whichever girls are from these lands are the very teaching of the non-dual heroes.
"All of them possess forms of desire, and through the power of their minds, they have great miraculous abilities." Thus, the abode of the gods is Koṅkaṇa. The city of the hungry ghosts is the Island of Jewels. The one renowned as Jāla is Jālandhara. Pullīramalaya is Pūrṇagiri. This is the intended meaning. "In these" refers to the five abodes and so forth, as representative examples, where they dwell constantly. "All are the principal ladies of the vajra maṇḍala, the consorts of Śrī Heruka"—this is the literal meaning. Now, to explain them by means of their common names in brief:
"In Kulutā she is explained as a Yoginī; in the land of Maru she is a Mātṛ; likewise, Lāmā is in the land of Sindhu; the Mistress of the Family is in Nagara," and so forth. By these [verses], the names, locations, and numbers of the Vajrayoginīs are established. Likewise, one should understand them in the land of Maru and so on. Nagara is the son of a man. Also, in the Vajraḍāka:
"The great consort known as Vetālī bestows the supreme boon of all heroes. Does she dwell in a hollow or a pit? The excellent one who dwells in that place is renowned as 'The Hairy One' (Lomā). She is the great fanged protector of the field, renowned as the 'Old Lady' (Vṛddhā). The goddess dwells at the roadside, where the trees flourish"—this is the literal meaning.
"In Suvarṇadvīpa she is called Jalā; in Saurāṣṭra, the Family Goddess; in the abode of the house, the Ḍākinī; in the city of the hungry ghosts, the Daughter; in the Snowy Mountains, she is explained as Rūpiṇī; in Kāñcī itself, she is the one with a Child (Bāliṇī); and in the house-god and Lampāka..."
In Kaliṅga, she is the one who holds the ascetic observance; in Kośala, the Piśācī; in the third auspicious place, Khaṇḍarohā; and in Oḍra, she is called Śrī-Abhiṣekā. In Kāmarūpa, she is Gaurī; and in Devīkoṭa, Guhyā. Likewise, the deceitful one is Ratiśvarī. In Godāvarī, she is Mahadūtī; in Arbuda, she is explained as Lumbinī. In Oḍiyāna, she is Aṅganā; and in the renowned Jālandhara, she is Jālinī. She belongs to the family of the fierce daughters. In Pullīramalaya, she is the abode.
Regarding the phrase "and in Devīkoṭa," the word "also" (aṅga) indicates that in other directions, the male consort is also present. As stated in the Vajraḍāka:
"In Devīkoṭa is Karṇapiśācī, born from the family of Mahābala. The goddess Śaktihastā is the supreme sovereign of all yogis. The fierce one who dwells in that place perfectly relies upon the paṭa tree. The field-protector with a great body is the supreme sovereign of the deceitful."
Likewise: "She dwells in Pracaṇḍahāsa; the stainless goddess has perfectly arisen. She is renowned as Candramukhī, the wielder of the vajra weapon. That goddess who dwells in that forest relies upon the kadamba tree in succession. She is renowned as Mahāghaṇṭā, the field-protector of great power. In Kollagiri, she is Mahāmaṅgalā, perfectly arisen from the gaping birth-place."
Similarly: "In Caritra, she is the abode of Hastajā; the Gaping One has perfectly arisen from power. Regarding the explanation of the abode of Hastajā: she is the mudrā who holds the śakti. The great bell dwelling in that field is the field-protector of great power."
"With hair bristling upward, he terrifies all malevolent beings." Thus it is said. Furthermore: "In the land of Tibet, she is explained as the Innate; she holds the makara banner." Thus it is said. "Whichever maidens of these fields, the heroes grant them accomplishments. Meeting at night and wandering everywhere, they constantly bestow vast accomplishments. The practitioner who accomplishes all activities, which are difficult to find even in the celestial realms, will succeed without a doubt." This is the literal meaning.
"Beyond the six mudrās, there are twenty-one thousand others. The messengers in the body and the lands are of nine hundred families. As many as the number of breaths, that many female messengers are explained. The twenty-four yoginīs are the principal ladies of the three wheels." This is the summary taught. Taking only those twenty-four, they are also subsumed within the three wheels. It is clear that even those three are one with one another, being non-dual. This is the ritual for the arrangement of the hidden syllables and the maṇḍala.
Now, the illusion of the yoginī’s form will be explained in detail: "The hero, having drunk the flower-water, should recollect the secret mantra of the hero. Together with the mudrā, the practitioner should always engage in union." By such statements, the flower-pollen is also intended. This is the intended meaning. "At night, meat should also be eaten; having purified and realized it, bliss is attained."
Regarding the signs and the embrace, it is said: "Touching, laughing, and the great family." There are six aspects to the consumption of food and so forth; as the Guru also stated: "For the purpose of eating, one should eat after consecrating it three times." Not only does one attain bliss exactly as it is, but it is also clearly the cause for not aging.
"Having clearly seen the mudrā, one laughs; by truth, one practices the holy life (brahmacarya); by this, one should perform the laughter." By the phrase "the renowned one who has burned away views," the Līlāśaṅkara is described. The holy life is the discipline of non-emission. "Well-spoken" refers to the one who has ceased the luminous [state], to be made into the water-crystal. Regarding "the pride of views," in the Kāmaśāstra it is also said:
"When seeing the Kumudī engaged in union, the joy causes the hair-tuft (ūrṇā) to dance; at that time, the placement of her feet causes the simultaneous destruction and entry of the moments. Those who are intoxicated by joy and thus distracted speak of the subject of debate: the transformation of the woman. Listen to those whose forms and splendors are the delight of the majority, intoxicated by the honey of the earth. The goddess, however she may be situated, performs dance, song, shedding tears, laughing, and consuming what arises." Thus, the shape of the form is similar; having seen the beautiful, one acts. "Various beautiful actions," it is said. In the Kāmaśāstra also, regarding the binding and loosening of garments and the arrangement of the circular drops:
"Holding all the drops without exception, and in a single state..."
With black collyrium on their breasts, the sound of tinkling bells, and precious golden threads as necklaces upon their shoulders, those women who hold their hands and limbs in various graceful poses distract the ears. Having seen such things, they slightly lift their garments from their thighs and seize them. As for the phrase "tears fall," it is described in the treatises on conduct: "One should not fear the one who is fearless, nor should one expand the fear." Even when angry, she engages in dance and laughs in that very instant. It is said: "What will become of the powerless woman who wears a necklace?" "Alas! The woman who dwells at the end of merit brings about complete prosperity." This is the literal meaning.
With the unassailable vajra, naked, and with the left hand, she makes offerings. She exhales, holds the breath in the vase-like state, and laughs. Likewise, through these wondrous dances, she knows how to embrace without treading upon [the ground]. In the treatises on joy: "Through total union, one should kiss oneself; and through the ritual, one embraces, being devoid of [ordinary] insight. At the edge of the bed, with the waist, on the path, through the various modes of desire, and with the knees—following the woman who moves and rubs with anger, one enters with the power of playful sport, the heart of one who delights in the increase of affection." Thus it is said. "Exhaling" means exhaling for a long duration.
By "dance" is meant through various dances; one should please [the consort] with the dance of the continuous drop at the secret jewel. Having summoned that very [drop] which is of a single taste, the mantrin should cause it to abide between the two thighs. "Marvel" refers to the aspect of wonder accompanied by intense joy, and they also make sounds. As it is said in the Vajrāmṛta Tantra:
"Then the great goddess who is pleased, Māmakī with the blooming lotus, having embraced him firmly, should act upon all the sense organs. Having first kissed the lips, the syllable 'Siṃ' should be uttered." This is the literal meaning.
The eight types of laughter, such as ha-hā-hi and so forth, become the characteristics of all the Vajra Messengers (dūtikā) in the supreme joy of the yogic conduct. Thus, the yogic conduct is taught: through the very nature of the mantras, concentrations, and so forth, the conduct of women becomes supreme joy. Therefore, in order to please the yoginīs, one should understand the Kāmaśāstra (treatise on erotics). It is also said: "The bristling of the hair and so forth of the heroes is innate (sahaja), and not otherwise."
As stated in the Śrī Herukābhidhāna:
"The bristling of the hair and the innate bliss of the Heroines and Heroes—this is the Vajra; it must not be stepped over. It is thoroughly examined by the left."
Now, the arising of intoxication shall be described.
As it is taught in the Tantra, the white bodhicitta proceeds to the uṣṇīṣa via the left thumb and so forth, according to the divisions of the lunar days, beginning with the first. Specifically, on the first day, it is at the joint of the thumb; likewise on the second and third. It then proceeds to the joints of the feet and knees, the waist, the first, middle, and third joints of the fingers, the joints of the hands, the joints of the upper arms, the joints of the shoulders and upper arms, the heart, the throat, the forehead, and the uṣṇīṣa on the second day and so forth. Having gone there, it then returns on the dark fortnight to the forehead, throat, and so forth, proceeding on the first day and so forth. In that regard, one should meditate on the appearance of the red portions. As it is also said in the Abhidhānottara:
OṂ ŚRĪ HERUKĀYA VIDMAHE / HE VIDYĀRĀJĀYA DHĪMAHE / TATO VIRAḤ PRACODAYA ĀḤ HŪṂ.
"One should always meditate in silence; the supreme dhvani should be recited." This is the literal meaning. This is the ritual of the Yoginī’s laughter and the illusion of form.
Next, the view shall be explained: "The practitioner who, having understood the ritual of the divisions of the sites of the female messengers, always delights in meditation," and so forth, thus the view is taught. The ritual of the divisions of the sites refers to the sites such as mountains and so forth for the heroes and heroines; this is the interpretable meaning. The syllables such as PU are to be placed on the head and so forth. Likewise, in the Laghu-tantra (the Laghu-samvara):
PUJĀ O A GO RĀ DE MĀ KĀ O TRI KO KA LA KA HI BHRĪ GRI SAU SU NA SI MA KU. Thus it is said. Having understood the symbols and so forth, one should perform the mantras, concentrations, and so on. This is the literal meaning.
"At a crossroads or even in a house, or on a mountain where heroes dwell, those who abide by the samaya of the ḍākinīs will see [the practitioner] even from afar." This refers to the preliminary practice of the reality of accomplishment. This is the literal meaning.
"At night, having loosened one's hair, one should properly begin the activities of offering. Having summoned the supreme [consort], or having bound the directions and so forth, perform the offering without being seen even by the gods and their hosts." By this, the vajra offering is taught. "Having summoned" means having drawn [the consort] in. "The other" refers to those possessing the [rites of] enrichment and so forth.
In a place secluded from people, having performed the protection of the site and so forth by binding the directions and so on, one should perform the offering through the five modes of enjoyment and so forth together with an intoxicated woman, and then insert the vajra into her lotus. By the word "even," it is meant that it should not be seen by humans and so forth, such as brahmins and so on, or by hearers and so forth. By the word "even," those who see it without fault possess immeasurable qualities and achieve Mahāmudrā. As it is said:
"O you whose entire body is faultless, you who are seen without transgression, you who are the Perfection of Insight, I bow to you who are non-conceptual." Likewise: "Formless, yet possessing the supreme form..."
"Born from the mind, possessing various forms, the glory that makes all forms appear, the bearer of all reflections without exception." Thus it is said. "I shall make offerings" means that through the ultimate truth, one meditates on the union by associating with the mudrā. Then, it is certain that through eleven hundred and twenty suns, one will become stainless. This is the intended meaning. The practitioner will achieve accomplishment through the root mantra or other mantras. Regarding the passage beginning, "When the handful of flowers is seen not falling into the sky," the root mantra and others are taught; when a single flower falls to the ground, at that time the female messengers are accomplished, and one will summon the Lord of Speech and the mātṛs of the Lord of Speech. It is said that they dwell in the infinite abodes of the gods and so forth. Here, the mantra is as taught in the Explanatory Tantra. Likewise, it is said: OṂ HERUKAṂ HŪṂ HŪṂ PHAṬ. Or: OṂ JVALA JVALA BHYOḤ HŪṂ PHAṬ SVĀHĀ; this is the two-armed form. OṂ ŚRĪ HERUKA HŪṂ PHAṬ SVĀHĀ; this is the four-armed form. VAJRAVĀRĀHĪ HŪṂ HŪṂ PHAṬ SVĀHĀ. "One will know the movement of the stars; whatever occurs in the subterranean realms and so forth; if it is the heart or near-heart mantra, that object of accomplishment will not be seen." Thus, the movement is not seen because it is known by the yoginīs; that yoga goes into the sky. Like a mass of fire, it makes one invisible in the sky.
Just as it is. In every village and likewise in the wilderness, in cities and at crossroads, in the houses of heroes and at solitary trees, on mountain peaks and at similar signs: having visualized the color red at the tip of a tree, the one possessing the nature of the seven syllables will unfailingly and swiftly cause [the target] to fall; even those who roam the earth will fall. Having arranged [the mantra] upon one's own body, one should lie on a bed of kuśa grass on the ground. Reciting the one possessing the nature of the seven syllables as many as one hundred and eight times, all activities will be revealed in dreams; of this there is no doubt.
This means that the yoginīs perform everything through the meditation and recitation of the maṇḍala with "Oṃ Hrīḥ" and so forth; this is the literal meaning. One should consecrate the rosary with the mantra according to the ritual for the body of a girl. By looking at a sword, a lamp, the thumb, or a mirror, one sees the prognostic image (prātibha), and whatever slight good or evil exists is revealed here; thus the "Vajra Star" or "Appearance" is taught. It should be understood through the rituals taught in the Śrī Hevajra and other tantras; this is the literal meaning.
Then, from the classification of the maṇḍala arranged with the mantra of the syllable Pa: having consecrated it one thousand times in the center of the sun upon the right hand, whoever shows that hand will certainly summon [the target]. Having arranged the maṇḍala in the lunar disk, that [hand] with the left hand, with rays of light in the form of crystal, causes them to radiate throughout the ten directions.
Thus, it causes the bhūtas and so forth to flee. This is the literal meaning. Whoever displays the hand will be liberated from all diseases and the like that afflict them; of this there is no doubt. It also destroys poison, grahas, fevers, piercing pains, leprosy, and so forth; this is the literal meaning.
If a knower of mantras, naked, should dwell in secret at night and perform eight thousand homas of beef mixed with the three sweets, the practitioner will obtain a thousand srang of gold at the time of dawn. By ten thousand homas, one will obtain a sublime kingdom. Thus the homa is taught. The three sweets are honey, milk, and sugar. This is the literal meaning.
Alternatively, wherever one should contemplate the great king of secret mantras, in that place, by means of one hundred thousand homas, one will undoubtedly attain sovereignty. This is the literal meaning.
With white, one performs pacification; with red, one brings about magnetizing; with black, one swiftly kills; with yellow, one certainly suppresses. Thus the colors are taught; this is the literal meaning.
On the left and right hands are the moon, the sun, the one with darkness, and fire. When seen bound upon the crown of the head, it acts; otherwise it does not. As long as the fist is not released, the weapon swiftly causes harm. It is the basis for boats, chariots, mechanical devices, animals, and so forth. Thus it is said.
Regarding the right: having formed a fist with the right hand and recited the mantra, one will suppress the mechanical devices of humans and so forth. This is the literal meaning. Alternatively: "All activities that have become [to be] accomplished should be accomplished. With fragrant flowers, fruits, incense, betel, and excellent food"—this is clear. The first application is of the body; the second application is power; the third is sovereignty and wealth itself; the fourth is abiding in the higher realms. The thirty-six female messengers—there is no doubt that they will be accomplished there. Together with the moving and non-moving of the three realms, they perform curses and acts of protection. This is the benefit: here, the enjoyment of the practitioner’s body is that the body becomes beautiful. "Power in the accomplishment of concentration"—so it is said. "The measurement of speech is sovereignty," which refers to the mental aspiration. The fourth is the bliss of an excellent woman. This is the literal meaning. Alternatively: "The mantra of the six yoginīs resides on the left-hand wheel. Whosoever shows that hand, they will certainly summon [the target]." The letters of the wheel and so forth are clearly red. "With the powder of red sandalwood, and likewise with black mustard, salt, and the dust from the footprint of the one to be accomplished, having combined them, one should grind them. Having rubbed them with the hands and the mantras of the yoginīs, then at night in a fire of outcastes, one should burn the powder in a cremation fire. Facing the one to be accomplished, one should then begin this application."
"One should perform the homa one hundred times; by that, one will certainly summon [the target]." By reciting this mantra, one should visualize the target becoming weary and dazed, situated within the mandalas of wind and fire. Piercing the heart with the noose and hook of the hand and with the light rays of the deities, one should then pierce that woman’s birth canal with the hook, bind her throat with the noose, and visualize her falling beneath one’s feet, naked and facing [the practitioner]. This is the literal meaning.
"The Lord of the Earth and even wealth will be brought under control. One should take that very dust and thoroughly mix it with iron filings. Wrapped in a cloth from a charnel ground and recited seven times, one should dig a pit eight finger-widths deep at a crossroads. Endowed with the name of the enemy, whoever’s name is mentioned and hidden there, that target will be swiftly suppressed. For the sake of liberation, one should then wash that [dust] with cow’s milk." Here, "that" refers to the dust from the target’s footprint, or alternatively, to what resides there. This is the literal meaning.
"Taking that very powder and thoroughly mixing it with the five 'insanity-inducing' [substances], one should wrap it in a ghost’s garment and write the enemy’s name all over it. Having made it into a single [packet] and recited [the mantra] one hundred times, one should bury it in a fire in a charnel ground. The target will immediately go insane. If washed with milk, they will be at ease." This means they will return to their own state. "The five" refers to the root, stem, leaf, flower, and fruit of the datura plant. "Ghost" refers to a corpse.
This is the literal meaning. One should write the name [of the target] all over birch bark using blood from a woman during her menses. If one performs the recitation at the junction of the three channels and presses [the paper] with the thumb, they will be brought under control. "With one's own" means pressing with the ring finger and the thumb. "Having pressed with the foot, one should recite with the ring finger" is the literal meaning.
Next, the supreme activity will be explained: the thorough accomplishment of the siddhi of speech. With red karavīra flowers mixed with cow's milk, if one recites the mantra each day and strikes the crown of the effigy of the one to be pacified, and remains in meditative equipoise for seven days, doing so one hundred and eight times, then on the eighth day, having taken those flowers and entered the waters of a great river, one should cast them in one by one. Finally, having recited the secret mantra, all of them should be cast in. If the flower that was cast into the river flows against the current, the practitioner should take it while it is still in the water. If one drinks it without having touched it, there is no doubt that the practitioner will attain the siddhi of speech. This is the literal meaning.
Binding the hand in the mudrā of the birth-place, one should recite one hundred and eight times. The mantrin, facing the one to be accomplished, should remain within the belly of the one to be accomplished. The wise one, dwelling in the mind, should extend the little finger during the three sessions. Within seven nights, kings and the like, as well as Śakra and the like, will certainly be summoned. This is the intended meaning. With the powder of red sandalwood...
Having fashioned an image of the one to be accomplished, smear it thoroughly with the three pungent substances and coat it well with beeswax. The practitioner should pierce its secret place with a copper needle and heat it for seven days in smokeless charcoal of khadira wood. By reciting the mantra once, the one to be accomplished is swiftly summoned. The name of the one to be accomplished, interspersed with the mantra, should be written on a birch bark leaf using gorocana, gallstone, and nail-polish. Wrap the leaf in beeswax and heat it with khadira fire. Heat it until the beeswax has not yet melted; heat it for that duration. The king will certainly be summoned swiftly.
The dust from the footprint of the one to be accomplished, mixed with red sandalwood, charnel ground ash, and leftovers, should be combined into one. The practitioner, having rubbed that dust with both hands, should perform a homa of heating. Through burning it, success is achieved. One will become unconscious, deprived of mind, utterly deluded, and afflicted; cattle and likewise female messengers will come with the force of the wind.
Taking a moist branch of karavīra the size of an arm, write the mantra upon it and place it in a cremation fire. As long as it is not burnt, then quickly retrieve it. Having recited the mantra seven times according to the ritual, encircle it with the name of the one to be accomplished. Whichever supreme woman one recollects, [she will be summoned].
It is summoned by the force of the wind; by the entry of the left, it is again turned, which brings about pacification. Having anointed karavīra flowers with bezoar on a Sunday, one enters a great river and stands in the water up to the navel. With the hands joined in the kha-sbyor (union) gesture, one then recites the mantra one thousand times. Crushing them into powder with both hands, one should drink it together with water. The yogi will achieve the power of speech, and through that, accomplishment (siddhi) will arise. Even kings and royal queens will certainly be summoned by the mere thought of it. Gods, asuras, and humans alike will be killed by a word of wrath. Subjugation, protection, and so forth—all these are performed by speech. Thus, various actions are taught, and this is the literal meaning.
Next, another is explained: that which completely deludes women. Karavīra flowers, consecrated seven times with the appropriate mantra, are joined together and inserted into the center of the birth canal. Possessing the yoga of non-dual wisdom (advaya-jñāna), one should recite the secret mantra one hundred times. Of those practitioners, one takes [the powder] with the hand and strikes whichever woman; she will be brought under control instantly. Regarding the term "with the appropriate mantra," it means with the mantra of all the yoginīs. "Joined together" means without the joy of closing the eyes. "Red" refers to the karavīra flower. "Non-dual" means the union of the female and male organs as one. This is the intended meaning (sandhyābhāṣā).
Then, from that very [text] which holds the actions of the five ha syllables: "By merely knowing which, accomplishment is swiftly entered." This is the literal meaning. Hrīṃ hrīṃ hūṃ hauḥ haḥ is the teaching of the mantra. By the mere purity of insight, the qualities are distinguished. This is the literal meaning. As for the arrangement of these: the yogi’s hands should be firmly rubbed. By facing the object of accomplishment and summoning them by name, their blood is drawn forth, and the enemy will die instantly. These are to be arranged with the letter ha in the center and the other’s name; one should visualize blood dripping from the mouth. With the threatening gesture and the ring finger, the blood residing in the skull-cup should be thoroughly rubbed until it becomes just as described. Then those objects of accomplishment are destroyed. If one rubs from the tip of the left ring finger, then they are restored to life. If, having drunk liquor, one recites the mantra while the eyes have become red with anger, even a king along with his classes, forces, and mounts will be swiftly summoned. "Intoxicant" refers to liquor and so forth. Likewise, it is done with bark and molasses. Whatever little is to be done, having been finely ground with honey and mixed with waters, the wise should know it as the three types of liquor: molasses, soba grain, and fermented liquor. The wise should abide in dhāhākīla. Whatever is eaten and drunk that is to be rubbed, that is explained as "intoxicant." This is the literal meaning. Then, "knowing the various types..." [is said].
"Offer the torma to the ḍākinīs; the practitioner, striving for accomplishment, should perform the recitation of the secret mantra." Thus, the approach phase is taught. The term "recitation" is an illustration that includes the fire offering and so forth. If a thread made from the hair of a rabbit or similar creature is consecrated one thousand times and tied around someone's neck, that person will become like it. If one consecrates the flowers of the karavīra one thousand times and touches a pregnant woman with them, the fetus will be transferred elsewhere. If one consecrates the threatening gesture (tarjanī) and displays it, it will utterly destroy [the enemy]. If the practitioner touches [the victim] with the ring finger of the left hand, they will be restored to life. This is the literal meaning. Then, from this:
"By striving in this, one who holds the heart mantra of Vajraḍākinī, by the mere accomplishment of it, the fruit of accomplishment will arise." Thus it is taught. Regarding the instruction that the practitioner should recite the great knowledge-mantra of the ḍākinīs one hundred thousand times, this refers to the preliminary approach of reciting the mantra of Vārāhī one hundred thousand times, by which one brings the bhūtas under control. Now, the sādhana of Vajravārāhī as taught in the Abhidhānottara will be explained: having meditated on emptiness, at one's own heart, upon a moon, on a multicolored water-born lotus...
In the center of the āli and kāli, from the syllable yaṃ, arises Vajravārāhī, red in color, with two arms and one face, three eyes, and bared fangs. She dwells in a dancing posture with her legs in the half-lotus position, exceedingly beautiful. At the end of her left hand, her hair is loose, and she sits upon a variegated lotus. Her face has bared fangs, and she is adorned with a crescent moon. Her crown is marked with a vajra, and she bestows all accomplishments. She is fierce, wearing a garland of skulls, and has a vajra garland upon her forehead. To her left is a skull-cup filled with blood; to her right, she makes the vajra threatening gesture. She blazes everywhere like the fire at the end of an eon. She delights in blood and drips with blood. Her eyes are red, and her light rays are red. She is adorned with the five buddhas. Alternatively, in the center of a red lotus, she is in the sattvaparyaṅka posture, wearing a crown of a garland of skulls, and adorned with all ornaments. She is in union with the vajra and bell; the method is to press and hold. Alternatively, she is red with the right leg extended, her hair tied and bristling upward. She tramples Bhairava and Kālarātri. She is adorned with ornaments, red, and extremely fierce. Thus, the goddess is represented in various ways. With various shapes and colors, one should visualize the wisdom-samādhi mind in the heart, and thereby represent the mind. Just as the five cakras are the nature of the self, one should meditate upon them in the center of the bhaga. Then, the four cakras are the nature of the self, and so forth, until the end. Alternatively, by means of a momentary application, one should recollect the seed syllables and so forth that have been described.
By emitting rays of light from the seed-syllable, one accomplishes the welfare of beings. Through the wisdom of the intermediate clarity and those possessing the supreme body of consciousness, by meditating during the four sessions, one should behold all that is below and upon the earth. As long as the two lords are seen, one should practice upon the ground. By this certain application, accomplishment will be swiftly attained. One should be perfectly protected by the great armor and perform the activity after reciting one hundred thousand times. This is the literal meaning.
Having fashioned a six-finger-long kīla from human bone, one should recite the mantra one hundred and eight times and plant it at the enemy’s door; thus, their lineage will be exhausted. It should be buried in a cow-pen, or in the enclosure of a buffalo, elephant, or horse. Whichever bone is used to make the kīla, it causes the destruction of that specific lineage. "Lineage" refers to the family. This is from reciting one hundred and eight times. This is the literal meaning.
Then, if one wishes to bring a king under one's power, the practitioner should fashion an image of the king from the nature of earth and place it in a pit eight finger-widths deep. On the first day, one should perform a homa with three madhūka flowers mixed with pollen, doubling the amount each time. One should perform the homa for eight thousand times until the lord of men is brought under control. By this very king of mantras, stupefaction, as well as paralyzing, deluding, and even withering, will be accomplished; of this there is no doubt. "Upon the earth" means at the king’s door. "Flower" refers to pollen. This is the intended meaning.
Through a homa involving meat, success will be achieved; it is not otherwise. One who desires to turn a man into a woman should use the [substance] of that very man. Here, the skin and nails of the foot should be made in equal parts. The foot belongs to that very same person who is hungry. Kaṇṭakārī flowers and fruits should be made in equal parts and ground with the blood of a rabbit. They should be dried in the shade for as long as eleven days. On the twelfth day, the man upon whose head the powder is placed will certainly become a woman. He is restored to his original state by washing with milk. "Hungry" refers to a large crow. The word "bloods" has the sense of the third case. "On the head" is understood as "on the head." This is the literal meaning. Alternatively, one who desires to turn someone into a dog should place the iron from a Pūrṇamā [day] on the head of a mongoose and recite the mantra eight thousand times for seven days. On the eighth day, having again mixed it with saffron, one hundred and eight homa offerings should be performed. Then, the man upon whose head its ashes are placed will become a dog. For restoration, an offering cake (bali) should be given to the ḍākinīs at night. "Pūrṇamā" refers to the iron impurity under the constellation Pūrṇamā. "Eight" means eight thousand. "Dog" means a dog. This is the literal meaning. If one desires to turn a substance into a non-substance here, by performing one hundred and eight homa offerings of hiraṇyakaśipu fruit, at that time, that person's substance will become a non-substance.
For restoration, if one performs a homa with arura mantras, it will be just so. Svarṇadruma causes stupefaction. If one desires to cause a portent to appear, by performing a homa with the nest of a great bird, a portent will appear here on the earth on the seventh day. For restoration, if one performs a homa with chaff, the evil portent will certainly be pacified. "By reciting the additional eight with the variations of the insertion-words, it is pacified"—this is the literal meaning. When the moon is eclipsed, one should burn cat hair in the fire of a cremation ground. By reciting the mantra while mentioning someone's name, that person will turn into a cat. If the ashes are poured on the head, they are pacified by washing with milk. By making a cord from a crow's sinew, consecrating it with the mantra, and tying it around the neck, that person will turn into a crow. Whichever sentient being one ties the cord around the neck of and recites [the mantra] one hundred and eight times, that person will become like that [being]. By untying the cord from the neck, one is also released. Having consecrated one's own grain with the mantra, one should place it among the grain of the opponent. Having empowered oneself with half the grain and recited the mantra for seven nights, one then summons the grain. [This is done] by reciting it seven times over one's own grain. This is the literal meaning. This is the ritual for the vast array of various activities. Then, another is explained: the great abode of the ḍākinīs, auspicious and of the nature of the five jewels, having been drawn by a noble mountain...
Furthermore, with the words, "One should perform the constant recitation above; bind the net of the ḍākinīs," and so forth, the outer offerings are taught. The mountain is Mount Meru, born from the syllable suṃ. One should visualize the "five" as abiding in the expanse (dhātu) of space and so forth. As it is said in the Explanatory Tantra: "By way of the nature of the support and the supported, they abide in Bhairava and so forth. Having understood them according to the lineage of the gurus, and being content with that, on the mountain peak, the filaments, and the various soft petals—in the center of that resides the Hero, the accomplisher of all desired aims." This is the interpretable meaning. The five lotuses are the uṣṇīṣa and so forth. The "excellent" is the single secret lotus. The "various" is the eight-petaled water-born lotus situated upon the vajra-jewel and so forth; the eight [petals] together with the anthers are the sun. Umā and Maheśvara are the dust and the semen. Here, Heruka is the innate joy (sahajānanda). Their cessation is the "full." Vajravārāhī is the omniscience of all appearances; because one meditates on the subject who is the moon, or the one possessing the moon, without differentiation, this is the definitive meaning of "the person." "The ḍākinīs, likewise Lāmā, Khaṇḍarohā, and Rūpiṇī, the twenty-four such as Caṇḍākṣī, and the eight mātṛs such as Kākāsyā"—by this, the purity of the factors of awakening (bodhipakṣa) is taught. In the Saṃcaryā as well, the application of mindfulness of the body is the ḍākinī; likewise, the others should be understood.
"The heroes such as Vajrasattva and so forth are taught in reverse order," thus the maṇḍala comprised of the five cakras is taught. "The twenty-four ḍākinīs" is taught in the fourth chapter, for this is a Yoginī Tantra. It is easy to understand through the provisional meaning. Through the definitive meaning, the ḍākinīs and so forth flow as earth and the other elements into the cakras of the navel and so forth. The [heroines] such as Pracaṇḍā and so forth flow as the nails, teeth, and so forth of the twenty-four channels. The [heroines] such as Kākāsyā and so forth are the channels of the gates, flowing as the impurities of the mouth and so forth. The heroes also flow as the teeth, nails, and so forth.
First is Vajrasattva, then the hero Vairocana, Padmanarteśvara himself, and likewise the great glorious Heruka, Ākāśagarbha, Hayagrīva, and likewise the supreme Ratnavajra; the eighth is Mahābala. These reside in the body cakra and are taught in reverse order. Durmukha, Vajrabhairava himself, Vajrabhadra, and Subhadra, Vajra-hūṃkāra himself, the great hero Vajra-jaṭila, and the one called Aṅkura—these eight reside in the speech cakra. Vajra-vega and Vajraprabha, Amitābha, Devāri, and likewise Tathāgata, Vikaṭadaṃṣṭra, Kankāla, Mahākankāla, and Khaṇḍakapālin—these are explained as the twenty-four heroes. The eight reside in the mind-vajra.
"For the sake of the solitary hero, one should meditate upon and make offerings according to the colors and shapes as they have been described"—this is the literal meaning. Regarding the twenty-four heroes, it is said that the great heroines and so forth are the female messengers (dūtī); thus, they are taught to be wisdom and method. In that context, Yama-dahana and the others are said to have the faces of a donkey, a camel, a goat, and a cat. As for the thirty-six female messengers, they are characterized by the five signs: attachment to signs, slight laughter, embracing, nakedness, and loose hair, as well as the bristling of body hair; this is the literal meaning.
"By the ritual previously described, one binds the net of ḍākinīs; one should make offerings with all things; this is the virtue that accomplishes all siddhis." Regarding "previously described," this refers to what was stated in the Root and Explanatory Tantras. In the Vajraḍāka as well: "At dawn, having visualized a moon maṇḍala in the center of a moon at one's own heart by means of the syllable A, one should then meditate upon the syllable Hūṃ above it. Then, having generated a mind of loving-kindness, one should subsequently draw the maṇḍala." This is the ritual for arranging the abodes of the ḍākinīs and so forth. Likewise, in the Samāyoga:
"The Ḍākinī, as well as Lāmā, Khaṇḍarohā, and Rūpiṇī, should be arranged in the directions of the lotus. They are the accomplishers of all siddhis, with one face and two arms, possessing various forms and playful grace. In the four intermediate directions, there are skull-cups filled with the five [nectars], correctly joined with the syllable Sūṃ and so forth."
"Abiding in each and every object, drawn into the heart of the wheel, the yogi should always worship with awareness." Thus it is said. Now, the meditation on the ḍākinīs of the samaya and so forth, as taught in the Abhidhānottara, will be explained as follows: "In the center of the previous maṇḍala, one should draw an eight-petaled lotus with various colors and a filaments, which bestows all desired fruits. In its center, one should meditate on the syllable HŪṂ as Vajrasattva. The Bhagavān has four faces—blue, yellow, red, and green—and three eyes. He has twelve arms and stands in the posture with the right leg extended, trampling Mahābhairava and Kālarātri with the soles of his feet. He is embraced by Samayavajravārāhī, and his two hands hold a vajra and a bell." Thus it is said. Then, one should practice the meditation on the maṇḍala of speech: "In the center of the previous maṇḍala, one should fully meditate on the wheel of speech. It has eight spokes and is red in color, with an inner lotus just like the previous one. By completely transforming Vajrasattva, one should fully meditate on Vāgvajra. He has four faces and twelve arms," and so forth in detail. Then, the ritual for the supreme accomplishment proceeds: "Upon a delightful eight-petaled lotus of various captivating colors, in the center of a sun maṇḍala, one should visualize the King of Lotuses. He has four faces and twelve arms, is embraced by Vajravārāhī, and in his two hands holds a five-pronged vajra and a lotus-bell."
With his other two hands, he wears the skin of Gaṇeśa. In his right hands are a spear, a hook, a curved knife, and a hand-drum; in his left hands are a khaṭvāṅga, a noose, the head of Brahmā, and a battle-axe. The khaṭvāṅga is held in the manner of a sacred thread, topped with a five-pronged vajra and a bell, marked by three banners, with a crossed vajra in the center and a single-pronged vajra at the bottom. A skull containing intestines rests in his hand. He has blue, yellow, red, and green faces, and is embraced by the red Vārāhī.
Outside the maṇḍala, it is surrounded by five kinds of pretas. Outside is a terrifying charnel ground, the most supreme of the supreme, with various colors and delightful, excellent trees. It is extremely fearsome with jackals, crows, owls, white birds, and vultures; likewise with jackals, cremation grounds, skeletons, and those pierced by spears. There are hanging corpses, half-burnt bodies, and heads; skull-cups, shanks, headless trunks, and heads. There are various delightful snakes, eyes, noses, and large drums. There are lions, pigs, tigers, goats, sheep, and likewise elephants, horses, donkeys, oxen, and various camels—the supreme samaya. There are various intoxicants and the supreme drink of wine. In the excellent assembly of heroes, there are various supreme yoginīs holding skull-cups and khaṭvāṅgas, and the supreme curved knives and hand-drums, along with various divine musical instruments.
"Eating and chewing, the finest of flavors; various forms of kissing and embracing; the supreme and most excellent of things to suck and lick—in such a charnel ground as this, there are yakṣas, vetālas, and rākṣasas." Thus it is said.
"The delightful maṇḍala of eight parts, blazing like the sun, accomplishes the infinite joy of the vajra and jewel maṇḍala." Thus it is said.
Now, having described the location, the sādhana shall be explained. In this regard, there are four branches: approach, close approach, accomplishment, and great accomplishment. There are also four: yoga, subsequent yoga, supreme yoga, and great yoga. As stated in the Abhidhānottara:
"One should meditate on that very [deity] at the heart. Approach is thoroughly defined as yoga. The maṇḍala of the ḍākinī host is close approach through subsequent yoga. By arranging the limbs of the heroes, one should begin the accomplishment through yoga. Through the pure recitation of the great siddhas, there is the great yoga of the limbs." Thus it is said.
The meaning of this is as follows: first, having meditated on the yoga of focusing on the samādhisattva residing at the heart of the jñānasattva at the head, one should arrange the seed syllables of the twenty-four heroes to be gathered by the emanations. Then, there are the yoga of the drop, the subtle yoga, the purity of the factors of awakening, and the recitations. After offering the torma, one should don the armor of oneself.
Regarding the branch of near-attainment as it is taught here: having meditated on the Blessed One with one face, two arms, and so forth, one should meditate on the maṇḍala of the assembly of ḍākinīs. Then, the maṇḍala of the twelve symbols is to be described. Furthermore, in the Laghu-saṃvara, it is said: "The Ḍākinī is the vajra among the eight symbols; the Lāmā is the bell; Khaṇḍarohā and Rūpiṇī are the elephant-hide fist; likewise, the Crow-faced goddess and the others are the spear, the hook, the hand-drum, the khaṭvāṅga, the noose, the head of Brahmā, the axe, and the crossed vajra—these are the eight symbols." The master Bhava also stated: "The ten ḍākinīs have four and six [symbols]: the axe, the noose, the spear, the khaṭvāṅga, the vajra, and the crossed vajra." As long as one remains within the sphere of reversal, one should worship the outer maṇḍala with flowers and so forth for the sake of the equipment of merit. One should perform the homage of entering by circling from the left, first with the names and ending with svāhā, for the purpose of expanding wisdom. As it says in the Saṃcaryā: "With non-dual substances such as flowers, one should offer each flower individually." And in the Abhidhānottara: "One should smear the entire ground with the nectar of the five wisdoms; one should diligently scatter and offer the flowers of the perfection of patience; possessing the delightful and various mudrās, one should remain in vast and perfect meditative equipoise."
In the Tantrālokavyākhyā it is also said: "On a piece of wood, stone, or cloth, measuring four cubits and square, having examined it for hair and subtle insects, one should draw the maṇḍala upon the ground." This is the literal meaning. "With all substances" refers to those who abide in the transformation of form, such as the khecarī and others. In the thirty-sixth chapter of the Vistara-vyākhyā it is also said: "The yogi who desires accomplishment, being in profound meditative equipoise, should meditate for three sessions. He should perform the torma and homa offerings. This is according to the specific times of the great accomplishment." "Should meditate" means either by means of the five aspects of manifest awakening or by means of the four branches during the four sessions. Furthermore, one should perform mental recitation and the drinking of the samaya [substances]. This is the meaning of mindfulness. The three sessions are the body of the three unions, which should be meditated upon as wisdom and method. "Attainment" (snyoms par 'jug pa) means making them into a single, blended entity. "Homa" refers to the aggregates. "Time" is the unchanging bliss; this is the definitive meaning. Now, the offerings to be performed regularly will be described: having risen from bed early in the morning, one should perform the cleansing of excrement and the rinsing of the mouth. For the sake of natural purity, one should place a pill in the mouth. Having prepared a maṇḍala in front, one should worship the Blessed One together with Vārāhī in the center of the wheel using the five amṛtas and gośīrṣa [fragrant clay], according to the ritual as it has been taught, using the ring finger and thumb joined together. Then, one should worship those residing in the east, north, west, and south.
[They are] in the fire, the south-east, and those situated in the wind and the empowerment [directions]. Alternatively, the entire maṇḍala is perfectly endowed with the three directions circled to the right and the intermediate directions circled to the left. Having recited the hundred-syllable mantra and merely bowed, one should prostrate at the ūrṇā-kośa and erase the lines of the maṇḍala. This is the abbreviated ritual of offering.
Furthermore, that which is to be explained next is the supreme ritual of the animal [sacrifice], by the mere knowledge of which accomplishment is swiftly entered. Thus, the ritual of the seven-syllable [mantra] is taught, and it is to be taken literally.
The practitioner, having performed the ritual correctly, [should know] the animals produced from the sāli [seed/mantra]: the donkey, the human, the tortoise, the camel, the jackal, the horse, and so forth; all various pigs are explained as the animals that bestow accomplishment. This refers to the seven successive births of the animal. "Donkey" is the donkey. "Various pig" is the village pig. This is literal. By eating what has been consumed by that [animal], one will know and find the seven-birth [being]; thus the benefit is taught. This is literal.
As for the characteristics that arise, and how one should hold them among those [beings], listen, O Goddess of Great Fortune, the beloved of the yogi: "One birth, two births, three, four, five, and six births—even becoming seven births, those are undoubtedly animals." Here, "animals" refers to the donkey and so forth; this is the interpretable meaning. They are seven because they are not [ordinary] transmigrators; this is the definitive meaning.
Those whose breath is fragrant, who gaze with unblinking eyes, and who speak the truth—those people always delight in the sublime Dharma. Knowing their own births, and always having a fragrant bodily scent—those possessing such characteristics are animals that have been born seven times. Thus it is said. Regarding these, it is stated in the Explanatory Tantra (vyākhyātantra): "The yogi should recognize such a one; the fire of the Lord of Death will not burn them, nor will various venomous creatures ever devour them." This is the literal meaning. "By means of the union of the two organs, even if one recites the near-heart mantra one hundred thousand times, one should offer it into that very person's hand, saying: 'Grant me this gift.' By merely eating that, one will assume a divine form. Having taken the rocanā from the heart, whoever applies it as a tilaka will assume the form of whichever sentient being it belongs to. Having made a thread from hair, fur, or tantrī [sinew], if it is tied around the neck, that person will become like whichever sentient being it belongs to. Having thus fully understood all this, one should accomplish the activities previously described." Thus it is said. Therefore, "that" refers to one who has died of their own accord. "Eaten" means thoroughly consumed. "The activities previously described" refers to the actions taught in the Abhidhāna; this is the literal meaning. "The wise one, having taken the juice of tree leaves together with rocanā, if they apply it as a tilaka on the forehead, there is no doubt they will assume that form."
Thus, "wood" refers to the hair of a spirit; this is the literal meaning. "The hair of the cattle themselves should be bound upon the hands and the crown of the head. One who possesses the five limbs of the tree will become that person's form." Thus, "tree" refers to one who has been born seven times; it refers to its five limbs. This is the intentional meaning.
"Even if a person is skilled in yoga and possesses the recitation, and is endowed with power, if they delight in hardships and sin, they block the path to accomplishment." By this, the practitioner is described. "Yoga" is non-duality. As it is said: "The union of wisdom and method, marked by the indivisible three vajras, is the single perfection of the knower and the known; emptiness and compassion are non-dual." This is the intentional meaning.
"Hardships" refers to the violation of the samaya. "Delighting in sin" refers to engaging intensely in the ten non-virtues, the root downfalls, the gross downfalls, and so forth. The root downfalls are also taught in the Kṛṣṇayamāritantra:
"One should not disparage the ācārya. One should not transgress the commands of the Sugatas. Likewise, when provoked, one should never speak of the faults of one's brothers. One should never abandon the mind of loving-kindness toward sentient beings. One should not forsake the bodhicitta. One should not disparage the Dharma of oneself or others. One should not reveal secrets to sentient beings who are not fully ripened. One should not disparage one's own aggregates. One should not denigrate the nature of phenomena. One should always abandon 'poisonous loving-kindness.' One should not teach the Dharma [to the unqualified]."
"One should not deceive faithful sentient beings; one should always rely upon the samaya. One should not disparage women, who are the nature of insight, by means of their very faults." Thus it is said.
Regarding the gross downfalls (sthūlāpatti), the accomplished master Padmāṅkura stated:
"From the power of the gross downfalls: attachment to the Vajra Consort; by that power, the bodhicitta; the ritual of the nectar of empowerment; not concealing what is extremely secret; quarreling in the assembly of the gathering; teaching the secret Dharma in a perverted way to those with great faith; associating uninterruptedly for seven days and nights with a Hearer (śrāvaka); a yogi who is ignorant and arrogant; and teaching the samaya to those without faith."
Thus it is said. "Those" refers to the fourteen root downfalls and the nine types of gross downfalls. The particle "ni" has the sense of "because"; because they cause one to stray from the path of accomplishment, they must be abandoned. As it is also said:
"That which causes one to fall completely into the hells, the hungry ghosts, and the animal realm—therefore they are explained as 'downfalls.' The wise should completely abandon them."
The mantra for rising from downfalls is also taught in the Explanatory Tantra (vyākhyātantra):
OṂ ŚRĪ BUDDHAKAPĀLINI KAMBU ĀḤ HŪṂ ḌĀKINĪ JĀLASAṂVARA HŪṂ PHAṬ SVĀHĀ.
Alternatively, one should recite one's own name thirty-six thousand times.
Having constructed the cakra, regarding the yoga that was taught: one should prostrate before the sublime guru and recite the secret mantra that definitively subdues all downfalls. Furthermore, by supplicating the guru, one should take up the samaya vows.
"I am ignorant and deluded;
I have transgressed and impaired the samaya.
O guru, Protector, please grant me refuge!
O Lord, Vajra Holder,
You who are the embodiment of great compassion,
To you, the Chief of Beings, I go for refuge."
By reciting this without doubt, one will certainly become a possessor of siddhi. As it is said in the Guruparamparā: "One will become peaceful and fortunate; the yoginī will also confer empowerment. According to the sequence of the four sessions, one is washed with the outer and secret waters." This is the ritual for rising from downfalls.
Whether in the form of an elephant, horse, tortoise, camel, pig, and so forth, or a jackal, crow, owl, vulture, and the like; whether a crane, swan, hawk, or those of beautiful or ugly form—even by these, one will be transformed into the form of a deity. There is no doubt that in this Great Yoga, one will arise in whatever form one desires. There is no siddhi greater than this in the three worlds. Becoming a worldly being and reaching the limit of the realm of Akaniṣṭha—this is the meditation on the mudrā and the maṇḍala. Thus the benefits are taught. Akaniṣṭha is the limit of the Form Realm; one will become the sovereign who reaches that limit.
Even the mastery of the seven stages is achieved through the practice of the mundane. By meditating on the mudrā and the maṇḍala, one brings the maṇḍala to direct perception, thereby accomplishing all mundane goals. The Blessed One first taught the supreme Buddha: "The accomplishment of the enjoyments of the desire realm is to be achieved through the action mudrā (karmamudrā). Through the wisdom mudrā (jñānamudrā), one attains the state of mastery at the limit of the Akaniṣṭha realm. That which is called 'form' is omniscience itself; it is the Mahāmudrā of Great Yoga, to be accomplished by meditating without impairment. Unchanging bliss itself is Buddhahood in this very life."
Then, through the completion stage itself, one should contemplate Vārāhī instantaneously. "From the union of the equal pair, the state of bliss from the clarity of appearance is constantly seen; that is what the Victors desire as worship. Through the application of the five sensory offerings, Buddhahood will be swiftly attained. Here, the glorious Vajradhara will become manifest without a doubt. In the world, which is like a net of sense faculties, he acts for the benefit of all sentient beings. What need is there to protect a body like a tortoise? The inconceivable qualities of a Buddha are established through the realization of the scriptures. They are not accomplished by external treatises. Therefore, the Protector of Beings perfectly relies on great bliss. In that which is of the nature of non-existence, phenomena are seen to arise in this very life. Like a wish-fulfilling jewel, he completely fulfills the intentions of all sentient beings without exception."
Through the meditative union of insight and method,
By apprehending the entire expanse of reality (dharmadhātu),
The arising of all as emptiness is the very wisdom of pure primordial wisdom (jñāna).
Through that, perfect awakening itself
Will be attained in a single instant.
By consuming the eighteen hundred breaths
In an unchanging instant,
The Sugata stage of Universal Radiance (Samantaprabhā) is reached.
For the practitioner of the union,
Thus, by two hundred and twenty thousand [breaths],
The twelfth [stage] is then accomplished in an instant of perfect bliss and emptiness.
The Great Son, certain of it,
Is the state of a perfectly complete Buddha,
The unshakable, individual self-cognition,
Devoid of beginning or end.
Possessing the great bliss of one's own welfare,
He is a Buddha for the sake of others' welfare;
Always possessing the power of compassion,
He dwells eternally in the expanse of reality (dharmadhātu).
He is seen by the fortunate one named [so-and-so].
Through the power of previous impetus
And being free from all conceptualization,
He thoroughly engages in the welfare of sentient beings
Throughout the reaches of space.
That which pervades the objects of vision
Is explained as the wisdom of emanation (nirmāṇajñāna).
The secrets of body, speech, and mind
Are attained by those who meditate on the coemergent.
Just as the Victorious Buddha
Is described as the reflection of Śakra and so forth,
That which is summoned and definitively extracted
Is definitively taught as the expanse of reality.
Just as the reflection of the Lord of Gods' body appears
Upon a pure ground of lapis lazuli,
Likewise, upon the pure ground of the minds of beings,
The reflection of the Sage’s body appears.
Just as from a great drum,
Sound arises even without being struck,
So too, without artifice, the Victorious One
Arises as the perfect Teacher.
Just as when the world enters the path of virtue,
Clouds born of the wind let fall a rain of water,
So too, to increase the virtue of beings through the wind of compassion,
The Buddha-cloud lets fall the rain of the sublime Dharma.
Like Brahmā, unmoved from the untainted state,
He displays various emanations.
Like the sun, he constantly radiates the light of wisdom.
With a mind like a pure, precious wish-fulfilling jewel,
This speech of the Victorious Ones
Is without letters, like an echo.
The Body is like space:
Pervasive, formless, and without permanence.
Like the earth, it is the foundation in every way
For all the medicinal Dharma of the white virtues of beings;
This is the level of the Buddha.
Like Śakra’s drum, like a cloud, like Brahmā, like the sun, like a precious jewel,
Like an echo, like space, and like the earth—such is the Tathāgata.
Thus it is said. This is the ritual for the complete transformation of the form of one who has taken seven births.
Next, the ritual of the fire offering (homa) is explained:
The three worlds will be brought under control.
By means of the authentic ritual,
Accomplishment (siddhi) is swiftly attained.
Having burned beef and liquor,
One should perform the fire offering with the left hand.
If even the Buddhas are brought under control,
What need is there to mention insignificant humans?
Regarding this, "liquor" refers to that produced from molasses or that produced from the fermentation of grapes. "Buddha" refers to the wise one.
It is literal. "By means of saliva, tooth-sticks, and likewise the rubbing of one's own body, and by means of the name and the intoxicant-homa, even the three worlds are brought under control." Thus, "saliva" refers to vomit or spittle. "Intoxicant" refers to the ten roots and so forth. It is literal. "By means of the blood of one in menses, and what has been eaten and then vomited, and together with human hair, one will summon [the target] through homa." It is literal. "Vomiting what was eaten from one's own body, having kindled a fire with neem wood, the wise one should perform the homa with their own voice; immediately, [the target] will become supremely hostile." Thus, "one's own body" refers to a dog. "Hair" refers to that of the target. "Wise" means one who knows the infinite activities. It is literal. "In the fire of the intoxicant, eight hundred times, smeared with hot sesame oil, one should perform the homa with a crow's wing; [the target] will certainly be expelled immediately." "Human flesh together with blood, combined with the poison of a horned [animal], one should perform the homa at night in a charnel ground; the enemy will be swiftly killed." Thus, "night" refers to the second watch. As it is also said: "The pacifying rite should be performed at dusk; then at dawn, the enriching rite; at midday and midnight, the rites of magnetizing, expulsion, and so forth." Regarding the Three Jewels and so forth, one should not perform [these rites] against an enemy who harms them or when faults have arisen, for the accomplishments will be impaired. It is literal. "One hundred burnt offerings of jackal flesh..."
"The person who performs the authentic homa,
For as long as they live,
Glory will come into their hands; of this there is no doubt."
This means the person is facing east. "Authentic" refers to the assembly of the enriching [rite]. "One hundred" means one hundred and eight. This is the literal meaning.
"Some perform the homa with intoxicants and great meat.
The supreme practitioner, for three sessions,
Up to one hundred and eight times,
Will undoubtedly roam all lands for as long as they live.
Likewise, above three months,
Poverty will be destroyed in an instant."
This means "constantly." "Will roam" means "constantly." "Will roam" means "will become victorious." "In an instant" refers to obtaining a thousand [attainments]. This is the literal meaning.
"Reciting the mantra at all times,
One should not be distracted from that devotion.
Having meditated on all the deities,
One should perform the homa for two sessions.
To them, the ḍākinīs will grant sovereignty;
Of this there is no doubt here.
By this very body of one's own,
The state of moving through the sky will be attained."
This explains the benefits. "At all times" means one should recite and make offerings during all four modes of conduct. "Mantra" refers to any [mantra]. "Deities" refers to the mantras of the five ḍākinīs and so forth, as taught in the Abhidhāna; this should be understood.
OṂ VAJRA ḌĀKA DAṂ HŪṂ PHAṬ
OṂ BUDDHA ḌĀKA IṂ HŪṂ PHAṬ
OṂ RATNA ḌĀKA HŪṂ PHAṬ
OṂ PADMA ḌĀKA NAṂ HŪṂ PHAṬ
OṂ VIŚVA ḌĀKA MAṂ HŪṂ PHAṬ
The five heart mantras are all one and the same. "Sovereignty" refers to wealth. As it is said:
"Through diligence in offering, one becomes an offerer;
Through diligence in recitation, one is purified;
Through diligence in the fire homa, one attains wealth;
Through diligence in concentration, one attains liberation."
One's own body is the supreme bliss, the bodiless ābhāsvara. By this very means, one attains birth in this very life. "Sky-farer" means one who travels through the sky. "State" refers to the permanent state of Buddhahood. As it is said:
"The permanent state is not found
In the three realms of impermanence;
The state is attained everywhere."
This refers to the attainment of the body of action. This is the literal meaning.
"With jackal flesh and intoxicants,
Through outer and inner homa,
All activities should be accomplished."
This is stated in the tantra by the practitioner. "Jackal" refers to the jackal itself. "All activities" refers to the eight, such as pacifying and so forth, as well as the great accomplishments. "By homa" means that one should accomplish [the rite] by pouring [substances] into the hearth with a ladle and so forth, or even with the hands; this is the definitive meaning. "Go" refers to the sense faculties.
Regarding "flesh," it is said:
"Māṃ is proclaimed as Māmakī;
Sa clarifies perfect awakening."
This is the intended meaning. "Intoxicant" is coemergent joy. From the word "and so forth," the three joys become the cause. "By homa" means by meditating on the emptiness of the coemergent. "Inner" refers to the bliss of all-emptiness. "Outer" refers to the conventional truth.
"All actions" refers to the Buddha himself, who acts for the benefit of wandering beings. It is taught that the Buddha is wisdom, compassion, and power; he is the knower of the two purposes—this is the definitive meaning. In the tantras, the source texts are perfectly expanded through insight and method. Therein, the Victorious One clarifies the twenty-four Yoga Tantras, such as the Explanatory Tantra of the Guhyasamāja, as well as the Yoginī Tantras, such as the Śrī Herukābhyudaya, the Abhidhānottara, the Gaganasamāna, the Samāyoga, the Vajraḍāka, the Ṛgyi Arilli, the Vajrārali, the Śrī Herukābhidhāna, the Vidyāsāgara, the Guhyasāgara, the Ūrdhvajaṭottara, and the Saṃpuṭodbhava Tantra. This is to be understood according to the literal meaning.
Now, the hearth is taught: "For pacification, the practitioner should perform the homa in a circular hearth," and so forth. It is also definitively taught in the Vajrārali: "The mantrin should dig a pit half a cubit deep in a space measuring one cubit. The wise one, using very white colored powders, should fashion the hearth. There, one should perform the homa with meat and so forth, using the taught mantras. The fire is the form of one's own deity; it accomplishes all desired aims." Here, in all cases, one should dig a pit half the size of the hearth. One-sixth of the hearth is the rim; such is the form of the hearth.
The twelve parts of the hearth are the rim, which emerges horizontally. When it is made of colored powder, there is no fixed rule for the height of the colors. This is the literal meaning.
For the homa of enrichment, it is square; for the pacifying, it is in the shape of a bow; for the subduing, it is correctly explained as having five corners; for the summoning, it is again [described as] having seven corners; for the expelling, it is triangular; for the deluding homa, it is hexagonal; and for the paralyzing, it is octagonal. Having understood the characteristics of the hearth, one should then offer the homa into the fire.
In all these cases, one should understand the colors—white and so forth—to follow the specific action, such as the flowers and garments. As for the mantra, it is not mentioned here because it is not something to be spoken even in the supreme great secret.
Here, for the pacifying rite, the first [deity] is the principal one, white in color and with a smiling face. This is for the first session. A single hero is also acceptable. For the enriching rite, the second [deity] becomes white and yellow, which are similar. Likewise, for the paralyzing rite, the third [deity] is yellow. Likewise, for the deluding rite, it becomes yellow and red. Likewise, for the summoning rite, the fifth [deity] becomes red and passionate. Likewise, for the subduing rite, the sixth [deity] is red and black. Likewise, for the secret rite, the seventh [deity] is black-faced. For the expelling rite, the eighth [deity] is white and black. "One should accomplish" means with wrath. Alternatively, it is distinguished by the division of half-sessions.
Alternatively, according to the division of the four sessions, the activities are as follows: during the morning session, pacifying; at midday, paralyzing; at sunset, summoning; and at midnight, slaying. This is the literal meaning.
Regarding the sacrificial fuel, it is said: "The glorious piṇḍāra wood, or udumbara or aśvattha wood, are the fuel sticks." Then: "The secret mantra will be accomplished." Thus the sacrificial substances are taught. As it is also said: "Accomplishment comes through the recitation of the secret mantra; through the ritual, the homa is performed ten times [the number of recitations]."
In this context, in all cases, first for the sake of accomplishing the mantra, one should perform the recitation of the three-syllable mantra of the Lord, as well as the homa and so forth. Likewise, for the sake of accomplishing the innate concentration (sahaja-dhyāna) and other concentrations, these must first be taught. Otherwise, there is no accomplishment. As it is also stated in the Śrī Kālacakra: "In the three worlds, nothing whatsoever is accomplished through the accomplishment of mantras and images. The King of that [accomplishment] is one's own mind, free from stains; in that, the form of the secret mantra is to be accomplished."
Thus, through the vajra-recitation of the vital wind (prāṇa-vāyu), or the "neuter recitation," or through prāṇāyāma and so forth, one should cause [the winds] to enter the central channel for the sake of the infinite activities. It is certain that there is no accomplishment of activities other than through the accomplishment of the vital wind. This is the clear ritual of the homa.
Then, by this, the supreme summoning of the wisdom wheel (jñāna-cakra) is explained: "Binding with the mudrā and placing [the syllables] on the hands; then the placement on the limbs and so forth."
"By emanating the six foreheads in equipoise, one binds the net of the ḍākinīs." Through such passages, the summoning of wisdom and so forth are briefly shown. Once the samayasattva is complete, the wisdom-cakra should be thoroughly inserted with "jaḥ hūṃ baṃ hoḥ" and so forth; this is also an alternative explanation. This is the interpretable meaning. The wisdom-sattva is the seminal essence (bindu) of one who is in union with a young maiden; its summoning is performed by the collection of winds such as the life-sustaining wind (prāṇa). The meaning is that it causes the bodhicitta to be fully perfected at the crown of the head. Having been melted by the fire, it enters the throat, heart, navel, and secret place in the form of a drop (bindu). The earth element performs its binding of that. The water element makes the body cool. Furthermore, for the purpose of ascending from that place upward, there is the bliss of natural outflow (niṣyanda). Locanā and the others cause it to be thoroughly realized through vajra songs. Having been aroused from the navel and so forth by such means, it becomes the stainless great bliss, thereby rendering the aggregates and so forth free of obscuration. Then, the yogi will attain the state of omniscience; this is the definitive meaning. "Mudrā" refers to the yoga that maintains the mudrā of the net and the vow. This is the literal meaning.
"The Vajrasattva is on the trunk; Vairocana resides on the vine; Padmanarteśvara is on the middle finger; Heruka resides on the ring finger; and Ākāśagarbha is also on the little finger."
Hayagrīva is in the palm of the hand. Śrī and the other female messengers likewise reside in the left hand. Thus, the placement upon the hands is explained in detail elsewhere. On the right hand, it is according to the literal meaning: the index fingers are linked like iron shackles, the thumbs are firmly joined below, the middle fingers are made like needles, and the ring fingers and so forth are fully extended. Having placed the blazing mudrā upon the head, press down with one foot and look upward. By circling and turning in every direction, one should then utter the syllable pheṃ. Having equally summoned the wisdom wheel, one should cause it to enter the samaya wheel. With these words, the mudrā is taught in detail. That very samaya is perfected by any of the yogas—yoga, anuyoga, or mahāyoga—and the mere external birth of a child is what is called the "samaya wheel."
"The union of the six heroes is the sequence of the six limbs as they are," thus the initial placement of the limbs is clearly taught. "By the union of the six bhūtas, the second armor is explained." Vārāhī, the messenger Yamī, likewise Mohanī, Kṣobhaṇī, Trāsanī, Caṇḍālī, and the messenger—these are the sequence of the six limbs as they are. With these words, the second armor is clearly taught. "On the head and so forth, Caṇḍākṣī and the others, the twenty-four messengers; this is explained as the third ritual. For the sake of accomplishment, the yogi [should apply] the armor." Thus, the placement of the armor on the faces is taught for the lesser yogi.
The syllable U is completed by those of middling and great capacity through the meditation of the practitioners by means of the conventional and ultimate truths. Therefore, one should meditate on Heruka according to the four branches. Likewise, it is said: just as the body is completed in the womb, so too is the generation of the deity the branch of the supreme king of the maṇḍala (maṇḍalarājāgrī-upāya). Similarly, the supreme king of action (karmarājāgrī) is the branch of near-attainment (upāsana). The yoga of the drop (bindu) is the branch of attainment (sādhana). The subtle yoga is the branch of great attainment (mahāsādhana), which is the completion of the bliss of speech and the seminal essence.
Now, the arrangement of the indestructible syllables of the twenty-four locations and so forth, adorned with the moon and the drop, through the wisdom and method of the internal PU and so forth, shall be explained. The yogi should place PUṂ at the head. Likewise, JIṂ at the crown protuberance (uṣṇīṣa). OṂ above the right ear. OṂ at the back of the throat. GOṂ above the left ear. RĀṂ in the middle of the eyebrows. DEṂ in the two eyes. MĀṂ in the two shoulders; these are the locations and near-locations. KAṂ in the two armpits. OṂ in the two breasts. TRIṂ at the navel. KOṂ at the tip of the nose; these are the fields and near-fields. KAṂ in the mouth. LAṂ in the throat. KĀṂ at the heart. HIṂ at the genitals; these are the chandohas and near-chandohas. PREṂ at the sign. GRIṂ at the anus. SAUṂ in the two thighs.
On the calves is suṃ; on the toes of the feet is naṃ; on the backs of the feet is siṃ; on the big toes is maṃ; and on the knees is kuṃ. These are the gathering places (melāpaka) and near-gathering places (upamelāpaka), as well as the charnel grounds (śmaśāna) and near-charnel grounds (upaśmaśāna); this is the interpretable meaning (neyārtha). Regarding the twenty-four, the Saṃcaryā states: "The elements of the body are designated as the twenty-four heroes (vīra)." This is the definitive meaning (nītārtha). This is the ritual for the arrangement [of syllables] on the head and so forth.
Next, the ten grounds (bhūmi) and the ten perfections (pāramitā) are to be purified. Regarding the phrase "in that same way" and so forth, the ten grounds are taught:
"The place (sthāna) is the ground of Perfect Joy (pramuditā);
Likewise, the near-place (upasthāna) is the Stainless (vimalā);
The field (kṣetra) should be known as the Luminous (prabhākarī);
The near-field (upakṣetra) is explained as the Radiant (arciṣmatī);
The grove (chanda) is the Difficult to Conquer (sudurjayā);
The near-grove (upachanda) is the Manifest (abhimukhī);
The gathering place (melāpaka) is the Far-Gone (dūraṅgamā);
The near-gathering place (upamelāpaka) is the Immovable (acalā);
The charnel ground (śmaśāna) is the Ground of Excellent Intelligence (sādhumatī);
The near-charnel ground (upaśmaśāna) is the Cloud of Dharma (dharmameghā)."
Thus, "place" refers externally to the four continents. "Near-place" refers to the four sub-continents. The others should be understood as previously explained. "Perfect Joy" is the ground of the Bodhisattvas. Externally, in the body, the hair and so forth are the perfection of generosity (dānapāramitā). Likewise, the skin and flesh of the body are the Stainless. The marrow, bones, marrow-fat, life-force, the fire of time, and the element of passion are the Far-Gone, the Rāhu, the Sun, and the Moon.
Thus, from the body hairs and hair of the head up to the moon, those which are without obscuration are taught as the ten stages (bhūmi). As it is said:
"The Lord, the sovereign of the ten stages,
Does not speak of these meanings as anything else.
Likewise, the ten perfections (pāramitā) are the
Barbarian language of the Yoginīs.
The great yoga of glorious Heruka
Is the hero, the master of the stable and the moving."
The "stable and moving" refers to the very elements taught as the ten; these, when free from obscuration, become the limbs of glorious Heruka. The Blessed One also said:
"There is no other Buddha whatsoever,
Apart from the body, who is all-pervading and bestows liberation."
This is the intended meaning.
"With hands and feet on all sides,
With eyes, heads, and faces on all sides,
With ears on all sides, the one in meditative absorption
Abides covering everything."
Then, for the sake of accomplishing the siddhis, it is said:
"By means of a mind endowed with yoga,
For the benefit of practitioners,
That very reality is illustrated here."
Thus, meditation is taught:
"By the yoga of purity and clarity,
One should meditate on the one who bears the majestic form."
That very reality is the bliss of non-deception and so forth; glorious Heruka is thoroughly revealed. Following the explanatory tantras, this should be understood from the mouth of the Guru. Regarding the Guru, it is said:
"Visualizing one's own chosen deity,
One should contemplate that alone.
In about six months, one will certainly
Become like a mute."
This is the intended meaning. This is the chapter on the definitive teaching of the stages.
Then, "others are thoroughly maintained; here, these are the fourteen realities," thus the sūtra of the means of accomplishment through the generation stage is taught. From others, it is from the union of clear light and the coalescence. Here, in the Heruka Tantra, these realities are the empowerments for the sake of wisdom. This is the literal meaning.
The arrangement of the seats and mudrās; the placement of the wisdom limb, the parasol, and the ritual dagger; the arrangement of the fence and the tent; likewise, the emptiness of the causes and so forth; the entry and the mere sound; the condensation of the vowels and consonants and so forth; the summoning by the wisdom being; the single-pointed passion of wisdom; the act of satisfying with nectar; and the request for the great wheel to depart—these are the fourteen realities. This is the teaching of the summary itself. Thus, the detailed explanation is spoken.
Regarding the "seat," it is taught as the house or the virtuous location mentioned previously, such as the places and so forth. One should sit upon the seat previously described in the vajra posture and perform the practice. The meaning of "the vase and so forth in front" is as follows. "Possessing mudrās" refers to the arrangement of those such as the wheel-bearer and so forth. "Wisdom" refers to the arrangement of the vajra and bell or the khaṭvāṅga and so forth, made from wood and the like. As it says in the Guru:
"Always the five supreme mudrās,
Made from the crown and so forth,
Holding the skull-cup and khaṭvāṅga,
The body is covered with the dust of ashes."
The "limbs" are the arrangement of the aggregates and so forth therein. One should place the samaya pill in the mouth.
Immediately after reciting the mantra of natural purity, one should strike the malevolent beings with the ritual stake (kīla). Preceded by the external maṇḍala and so forth, one should view the internal and external self as empty; then, having burned and expelled the malevolent ones with light rays arising from the syllable HŪṂ, one should strike them with the stake using [deities] such as Sumbharāja. Then, one should meditate on the enclosure and the tent of light rays, as well as the vajra ground. As stated in the Guru [Tantra]: "In the ten directions, up to the peak of existence, one should radiate garlands of light rays. Then, having looked with that light, the enclosure and the tent are likewise formed." One should meditate on the emptiness of causes and so forth, protected by the ultimate, according to the verses: "Phenomena are like space; non-phenomena are not, nor is the nature of phenomena (dharmatā). Like space, they are unstained; they lack intrinsic nature and have no abode." Then, regarding the entry of mere sound, one should abide in the meaning of Mind Only without interruption until the mental offerings, and analyze it as mere nāda. Then, having recited the mantra of emptiness, one should meditate. Having condensed the vowels and consonants and so forth, preceded by the maṇḍalas of wind and so forth, one meditates on the tiered palace and visualizes the Primordial Protector born from the five aspects. Melting through the passion of wisdom, he is awakened by the songs of the goddesses and should be meditated upon as the perfection of the forms of the ḍākinīs of the body and so forth, possessing the nature of the three sattvas.
In the Vajraḍāka as well, it is sung: Oṃ mahāsukha vajrasattva jaḥ hūṃ vaṃ hoḥ surataṃ. Then, the summoning by the wisdom-being (jñānasattva) involves summoning the wisdom-wheel (jñānacakra) with light rays from the seed-syllable at the heart and causing it to enter. Then, regarding the empowerment, one should meditate on the lord of one’s own family (kula) upon the crown of the head during the empowerment. Regarding the form of Heruka, the passion of insight (prajñā) is the worship through the desire of one’s own empowered insight-consort; having performed the placement of the aggregates and so forth, one should become impassioned through the absorption of passion (rāga-samādhi). Regarding the satisfaction with nectar, having performed the protection of the samaya and the praises and so forth, "requesting to depart" means that they should be withdrawn; this is the interpretable meaning (neyārtha). The "seat" is the practice of relying upon the five objects of desire. The "placement of the mudrās" is the application of killing living beings and so forth. Regarding the bracelet: "Abandon the killing of living beings"—here, "insight" refers to the consort of insight. The "fierce stake" is the application; as it says in the tantra: "Subduing all the fierce ones is squeezing the breasts and both armpits." The "fence and tent" is the placement by means of the absorption of great bliss (mahāsukha). "Emptiness of cause and so forth" is the meditation on the non-dual wisdom of the syllable Śrī as the coemergent (sahaja). "Entering as mere sound" is hearing the sound of intense joy in the union of method and insight, the white and red. The "withdrawal of the āli and kāli and so forth" is the cessation of those.
Summoning is the act of summoning the wisdom being (jñānasattva) by one who desires wisdom. Regarding empowerment, it is said: "By that mind of bliss, there is coolness; in the secret place, one attains the coolness of wonder." Passionate insight is the contemplation of non-emitting bliss. Satisfying with nectar is the movement [of the wind] to the forehead upon hearing. The great wheel is the collection of twenty-one thousand six hundred breaths. The request for that to depart is the state of great bliss; from that, one will attain the source of the twelfth ground of Vajradhara, which is also the knowledge of the three times.
As it is said: "Possessing the twelve aspects of the truth, knowing the sixteen aspects of reality, awakening through the twenty aspects—the Buddha is the supreme knower of all." The grounds taught by the Blessed One in the Stainless Light (Vimalaprabhā) are as follows: the Ground of Universal Radiance, the Ground of Nectar Radiance, the Ground of Space Radiance, the Ground of Vajra Radiance, the Ground of Jewel Radiance, the Ground of Lotus Radiance, the Ground of Action Radiance, the Incomparable, the Certain Incomparable, the tenth held to be the Ground of Insight Radiance, the great Ground of Omniscient Radiance, and the twelfth, the Ground of Individual Self-Knowledge. This is the definitive meaning: that these are accomplished for yogins through the cessation of the lagna (ascendants).
Regarding the ten [grounds] of the masters, it is said: "The activities of drawing the maṇḍala." Thus, the ten realities are taught: the maṇḍala, meditative absorption (samādhi), mudrā, postures, and sitting positions.
"Offering cakes, fire offerings, consecrations, and the rites of invitation and departure." Thus it is said. For a detailed explanation, one should understand it through the extensive treatment of the ten realities of consecration.
"The swirling wheel, the necklace, the bracelets, and likewise the anklets, together with the ash—these six are explained as the mudrās of the heroes." By this, the mudrās are explained in detail and are clear. "The five who have abandoned the ash are proclaimed by the ḍākinīs." This is the literal meaning.
"By the nature of the vajra as method, and the bell as the essence of insight," and so forth, the purity of the weapons and other implements is taught. Likewise, "the ḍamaru is to be held in the right, and the khaṭvāṅga in the left." "By the garland of fifty heads, the ḍākinīs and heroes are equal."
"The curved knife cuts through ignorance; the skull cup slays the Māras." "They perform the dance of the naked, which is unobscured emptiness." "The intoxicating drink is constant joy; they abide in the state of great bliss." "The vajra song is the great song; it causes one to enter the wheel of Dharma."
"The restraint of the senses is the eating of the five, such as cow meat and so forth." "The name for the exhaustion of the obscurations of the aggregates is the eating of the five nectars." "That which is the play in the charnel ground abides as the great [essence] within the bodies of sentient beings." "By those who desire the accomplishments of yoga, all of this should be thoroughly understood." This is the literal meaning. This is the ritual for turning the wheel of Dharma.
"Wind, fire, water, earth, and the mountain..."
"In the maṇḍala of a lotus and sun, in the center is the principal deity of the maṇḍala, treading upon Umā and Īśvara," and so forth, which explains the nirmāṇakāya in detail.
Regarding that, Umā and Īśvara are Maheśvara to the left and Gaurī to the right. As it says in the Guru [Tantra]: "He treads upon the head of Maheśvara and the full breasts of Umā." In the Vajraḍāka, the white [deity] has one face and four arms, holding a battle-axe, a skull-cup, and joined palms. The elder Vajravārāhī is black, with one face and four arms, holding a skull-cup, a khaṭvāṅga, a sword, and a ḍamaru. This is the literal meaning.
"On the lotus petals of the wisdom wheel (jñānacakra) are the skull-cups of nectar. The black, red, and white deities reside in the three wheels in succession. The ḍākinīs and so forth are in their proper order, as are the Crow-faced and others in suchness. The practitioner should always know them to be in the cardinal directions and likewise in the intermediate corners." Thus, the wisdom wheel refers to the petals of the heart. "Nectar" refers to feces, urine, and blood. These are in the intermediate directions, such as Īśāna and so forth. There, the black [deities] are in the mind wheel; likewise, the red are in the speech wheel; and the white are in the body wheel. The ḍākinīs and so forth are black, pale, red, and yellow, located in the east, north, and so on, as are the Crow-faced and others. In the intermediate corners are Yama-dahana and the others. This is the literal meaning.
Alternatively, one should understand that they surround [the central deity] in the four directions according to the colors of their faces. As it is said: "Black, red, and appearing golden; like snow, the kunda flower, and the moon." Thus, by the distinction of the central deity's face colors, those nine yoginīs are black in the front, red in the right, yellow in the back, and white in the north. This is the literal meaning. Also in the Samāyoga: "Yamadhūṣī and the others, possessing two forms and captivating the mind." This is the literal meaning. "The great king, the glorious Heruka; one should meditate on the supreme state. The heroic being, the hero, and the messenger, possessing the yoga of all things." Thus it is said. Regarding the explanation of the saṃbhogakāya: "The saṃbhogakāya itself, like a universal monarch, is the complete enjoyment throughout all realms, which is to say, the non-dual apprehension." This should also be understood from the Paramādya and other sources. This is the literal meaning. "The lord of nāgas is the bone ornament; the tiger skin and the elephant hide; the māras, the afflictions, the meditative absorptions, and the obscurations to the knowable." Thus the dharma is taught. It is also said: "Whatever conceptualization of the three spheres, that is asserted to be the obscuration to the knowable. Whatever conceptualization of stinginess and so forth, that itself is asserted to be the obscuration of affliction." Thus it is said. Through the purification of the māra-obscurations, there is the lord of nāgas. Through the purification of the afflictions, there are the bone seals. Through the purification of the meditative absorptions, there is the tiger skin.
Because all objects of knowledge are completely pure, there is also the elephant hide. This is the literal meaning. Likewise, Umā and Maheśvara; the skull, the head of Brahmā, and the garland of skulls; together with the ashes, the sacred thread of Brahmā, and the garland of heads—these should be understood as being completely pure. "Possessing the power of the wrathful ones and bodhicitta, yet possessing a slight obscuration"—here, "slight" refers to the fourth affliction. As it is said: "That which is produced by the wisdom of the small [vehicle] is the certain burning away of the four afflictions." This is the literal meaning. Umā and Maheśvara are the rajas and śukra. Also, in the Ārya-argharallī: "The head is the Māra of afflictions; the skull is the purity of space." This is the literal meaning of the purity of the vowels and consonants.
"Because sentient beings have various inclinations, they abide in various conducts. Through rituals of various methods, various means are taught." This means that for whichever sentient beings have diverse inclinations, various methods and means are taught. "Various inclinations" refers to the minds of the Hearers (śrāvaka) and so forth. The "three types of conduct and methods" are the assertions of the Vaibhāṣikas and others. "Means" refers to the cultivation of the path. In that regard, for those who assert a person (pudgala), it is taught to meditate on the impermanence of the person and so forth. For those who assert [external] objects, it is the meditation on the totalities (kṛtsnāyatana) of action and so forth. For those who assert consciousness, it is the absorption (samādhi) of mere imputation.
For the Madhyamikas, it is taught that one should meditate on the non-dual wisdom that is like a dream and unchanging. The teachers also teach in accordance with the inclinations of sentient beings; thus, there is a person who bears the burden, yet they do not say it is permanent, nor do they say it is impermanent. There is also a final body, the nature of which is an aggregation of subtle particles, endowed with the marks and so forth. O Sons of the Victorious One, it is said: "The three realms are consciousness alone."
In other tantras as well: "The Great Illusion, the Great Fierce One, the one who emanates and withdraws, by way of the conventional. She is the Perfection of Insight; the agent is not a Buddha with a physical body." Thus, by way of reversal, the nirvāṇa of the Hearers and Solitary Buddhas is with remainder, while that of the followers of the Great Vehicle is without remainder. For those who propound the non-dual emptiness, the fruit is the non-abiding state, which is like a dream and free from both deep sleep and waking—the fourth state. Regarding the teaching in the manner of the Perfection of Insight, it is said: "That which is not mind." This refers to the absorption in the nature of all phenomena as being without substantiality.
The Blessed One also said: "Space and the two cessations—these three unconditioned phenomena are permanent. All conditioned things are momentary. The self is empty and there is no agent. The sense-born intellect, being without ears, directly perceives the accumulation of subtle particles. This is the position of the Vaibhāṣika school, the ocean of the Kashmiri tradition."
That which produces a consciousness with an aspect is not an appearance within the domain of the sense faculties; it is like the son of a barren woman in the sky. Cessations are like space. Formative factors are not material; they do not persist throughout the three times. There is no unobstructed form. Such is the reasoning of the Sautrāntikas. There is no so-called "whole"; there are no infinitesimal atoms. Through the perception of illusions and dreams, the absence of an apprehended object is clearly revealed. Consciousness, liberated from subject and object, exists ultimately. The ocean of Yogācāra treatises proclaims this as the perfection of wisdom. That consciousness exists ultimately is also not accepted by the wise. Because it is devoid of the nature of being one or many, it is like a lotus in the sky. It is not existent, not non-existent, not both, nor is it neither. This reality, liberated from the four extremes, is the reasoning of the Madhyamikas. Likewise: "There is selflessness, yet there is arising; there are virtuous and non-virtuous results, yet they are devoid of an agent. There is no goer, yet for the sake of the liberation of all beings, there is going and there is death, yet there is no one bound. Non-entities also exist; there is becoming, which is momentary and devoid of intrinsic nature. These are my words of truth; they cannot be defeated by the words of gods, nāgas, or grahas." This is the literal meaning. Even if one does not develop faith when the profound Dharma is taught, one should not disparage it; one should remember that the nature of phenomena is inconceivable.
Thus, the pure body is described. "Profound" means it is not an object of dialectical reasoning. "That which is not an object of the self here, I do not know the nature of phenomena (dharmatā); the perfect Buddhas dwelling in the three times, the Great Beings, know it. Completely liberated from all obscurations, that which seals the three realms, the Lord of Wrathful Ones, the Bodhicitta, is the chief of all maṇḍalas." Thus, the "Great Being" refers to the five bodies (kāyas). The "Perfect Buddha" is the lord of the thirteen grounds. "Dwelling in the three times" refers to the three accumulations. The "Lord of Wrathful Ones" refers to Yamāntaka and so forth. The "Bodhisattvas" refer to Maitreya and so forth. By the word "and," Locanā and so forth are included. "All" refers to the five ḍākinīs and so forth; they know it—this is the literal meaning. This is the ritual of the four bodies. Thus, whoever meditates and performs the recitation of the secret mantra will, in birth after birth, attain the rank of a righteous king; thus, the positive concomitance is described. In that way, the yoga of suchness is either the form with signs or the universal monarch. This is the literal meaning. For example: "A vessel filled with butter, well-placed in the midst of fire, the butter therein will melt, yet the stains of the vessel remain." This is the example taught for one who seeks to cast off the karmic body. For example, just as there is no butter, the body remains without consciousness. Also, in the Ādibuddha:
"Even though the aggregates are absent, the yogi proceeds to the state of bliss; however, this is not renowned in the world." This is the intended meaning. When yogis or yoginīs, with joyful hearts, hold various flowers in their hands, possess various victory banners, and with the sounds of various musical instruments, songs, and offerings, they lead [the deceased] to the celestial realm (khecarī-pada), thinking, "This is death"—it is a mere conceptualization. Thus, the ultimate faultlessness is taught.
The word "or" (am) implies that this applies only to those who have attained the siddhi of Mahāmudrā. Likewise, in the Kālacakra, it is said: "At the time of accomplishment, the wrathful Buddhas together with the goddesses, the Vajras of the corpse, Kṣitigarbha, and the rest, with hearts full of great joy, appear directly in the sky for the yogi. His desired siddhi occurs from the first day of the moon until midnight. A rain of jewels or flowers, supreme through the application of time, falls upon the earth." Thus, the yoginīs cause a rain of saffron and so forth to fall. This is because it is a Yoginī Tantra. Furthermore, it is said that the Vajra Masters perform this; therefore, when these are realized, for those who do not know, it is called "death," which is the supreme bliss of the absence of aggregates. This is the equality of the siddhi of the mudrā.
Regarding the accomplishment of the mudrā, it is stated in the Śrī Kālacakra:
"Until the vajra is unimpaired while abiding in supreme bliss, one should not let it emerge from the lotus. When the desired goal is accomplished, at that time one becomes thoroughly blessed by the Buddhas. Having withdrawn [the seed] from the vajra and the lotus, one should place the wisdom-cakra into the heart of one's own vajra. Having filled the bodies of both with its rays of light, one brings about the state of all-aspectness."
"Those who lead" means that by means of them, or to their celestial realm, one is led to the state of non-duality. This is the intended meaning.
"Whether Buddhas have arisen or have not arisen, in all cases, the inconceivable nature of phenomena (dharmatā) abides, free from increase or decrease." By this, the inseparability of emptiness and compassion is taught. "The Buddhas" refers to the three bodies (kāyas) of the Buddha's emanations. Likewise, the Blessed One said: "The Dharma, Enjoyment, and Emanation bodies are projected from the pure body." This is the literal meaning.
Having established it in that way: "One should not disparage any worldly beings; their realization is inconceivable, and the Buddha's dance is inconceivable." "Having measured" means having understood through the sequence of explanation as stated. "All worldly beings" refers to the gods.
Regarding the phrase "one should not disparage": this refers to the fact that the ultimate realization of the emptiness of all intended meanings within whatever has been correctly taught is the ultimate state of total luminosity (ābhāsvara). This is not of intentional meaning (neyārtha). "Inconceivable" means it is not an object of dialectical reasoning. "The Buddha as a dancer" refers to the miraculous manifestations of a buddha.
As it is taught in the manner of the pāramitā system:
"The buddha-element, the buddha-awakening,
The buddha-dharmas, and the buddha-activities—
This is the sphere of activity of the Guides;
Even for pure sentient beings, it is inconceivable."
It is also taught: "If the buddha-element did not exist, there would be no nirvāṇa for any embodied beings." Regarding awakening, it is taught as being "free from increase and decrease," and so forth.
Regarding the dharmas, these are the fearlessnesses (vaiśāradya) and so on. There are four types of fearlessness: regarding the perfect awakening to all phenomena, regarding the obstacles that bind one to saṃsāra, regarding the teaching of the path, and regarding the attainment of cessation. This is also the activity of suchness that has not set.
As taught in the Vajrārala Tantra: "Then all those bodhisattvas, having attained the supreme state, perform the dance of the buddhas: in some places they manifest perfect awakening; in some they display joyous conduct, the descent from the god realm, the passing into nirvāṇa, and likewise the renunciation from the palace." This is the literal meaning (nītārtha).
"The sūtras, the kriyā and caryā tantras,
And the yoga tantras, through their various divisions..."
Regarding the discipline for the engagement of sentient beings, it is said: "It is thoroughly taught for each of those [beings]." This explains the summary of the three baskets (piṭaka). Discipline is thoroughly taught for the sake of those who are heedless and who abandon non-virtue. In that regard, the Sūtra, Abhidharma, and Vinaya are the baskets of the Hearers (śrāvaka). In the Bodhisattva basket, they are called the "Secrets," by means of the Kriyā, Caryā, and Ubhaya tantras. In the Mahāyāna as well, it is said: "By whatever means sentient beings are to be fully ripened, by those very means the Dharma should be taught." Thus, the statement that "in that tantra, authentic wisdom was not taught at the beginning" is to be taken literally.
If it is asked, "If the state of a perfect Buddha is not taught in all other tantras, then what is their 'family' (gotra)?" it is said: "From the Abhidhānottara in one hundred thousand [stanzas], the essence of the tantra was extracted. By the text of seven hundred [stanzas], it is perfectly complete. For the sake of realizing Buddhahood, the Goddess is born." Thus it is taught in the Uttaratantra. "Tantra" refers to the resultant tantra. "Extracted" means from the root tantra. "Essence" is the Vajra, the wisdom that realizes the entire expanse (dharmadhātu). It is the nature of the two truths in summary. "Goddess" refers to Vajravārāhī. Whatever I have pledged, that is thoroughly taught. Bestowing Buddhahood in this very life, the method of bliss is not extensive.
"Offered to by all the buddhas, now perform offerings and so forth for that [deity] in a delightful and expansive manner." Thus it is said. Also, in the Vajrārali: "Whoever reads this tantra, whoever develops faith, whoever develops superior devotion, and whoever makes offerings—those individuals will all become buddhas. They will enjoy the enjoyments of existence." Thus it is said. The perfectly awakened buddha is the glorious Vajrasattva; here, he is the accomplishment of Mahāmudrā. Regarding Mahāmudrā, the Blessed One said:
"The mudrā, in accordance with illusion, is like a form in a mirror within the mind and space. It illuminates the three worlds and radiates many rays of stainless light like lightning. Indivisible from the external and the body, free from objects and mental aspects, it abides in space as mere appearance. Embracing mind and mental factors, it is the single one in the form of the manifold world." This is the intended meaning.
"The glorious king of tantras is complete" means that this is the ultimate tantra of the glorious Heruka Mahāsukha, together with the subsequent [sections]. Likewise, the Blessed One said: "The three worlds are not subtle forms; here, consciousness is likewise not consciousness itself. The word 'buddha' indicates that the buddhas do not abide anywhere. Those humans who are devoid of the immutable view emptiness as being empty of form and so forth."
Then the Lord said: "That which is the immutable, coemergent bliss of the body is taught in the Mantra Vehicle." Thus it is said. The "King of Tantras" refers to the sūtras, tantras, and kalpas, which are the tantras. It is a "king" because it exercises mastery through non-duality. "Complete" (niṣṭhita) means perfectly attained; it is the ultimate reality of all sentient beings, according to the literal meaning. Now, as for the phenomena that arise in the continuum: by the words "the continuum and so forth," the established tenets for the purpose of abiding in the continuum are taught. Furthermore, it is said that the Buddhas have sealed the phenomena and so forth with verses according to the tenets of the Vaibhāṣika, Sautrāntika, Yogācāra, and Madhyamaka. Regarding the phenomena that arise from causes: these are the five and seven that are well known. Bound by the shackles of ignorance and so forth, they are the wheel consisting of cause and effect. These are the afflictions, actions, and suffering; the three, two, and seven branches are conventional, having arisen from beginningless time and possessing an end. Through the cessation of ignorance, there is the state of complete awakening. As it is said: ignorance, formations, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, and aging and death—these are the twelve.
Ignorance is the nature of desire, hatred, and delusion. Formations are prior actions. Consciousness is the entry into the womb. Name and form are the five stages beginning with the kalala. The six sense bases are the completion of the eyes and so forth. Contact is the meeting of the object, the sense faculty, and consciousness. Feeling is the nature of pleasure and so forth. Craving is the desire for sexual union. Grasping is the seizing of desirable objects. Becoming is the result, the becoming that will arise. Birth is the reconnection of the aggregates once again. Aging and death are clear.
The first, eighth, and ninth are afflictions. The second and tenth are actions. The remaining seven are suffering. Because they are subsumed into three, the twelve are [grouped as] three dharmas. From three, three arise; from two, two arise; from two, seven arise; and from seven, three arise. Thus, those very things revolve. The wheel of existence, which is cause and effect, is all beings; there are no other sentient beings here. It is only emptiness, the empty dharma. From dharmas that are thoroughly produced, such as recitation, a lamp, a seal, and so forth. This is the meaning of "thoroughly produced from causes." "Those causes were taught by the Tathāgata" means that he speaks in accordance with how things are conceptualized; it is because he does not speak otherwise. "Cause" means condition. It is that which is associated with the expression "cyclic existence."
Regarding the phrase "the cessation of those as well," the word "also" (kyaṅ) indicates that it is not only becoming and its causes that are described, but the nirvāṇa of the buddhas as well, together with its causes. This is the characteristic of the cessation of the twelve links: the bliss of union, unexamined, like a flower in the sky, yet not an insentient, material form. The Great Śramaṇa who speaks in such a manner is the perfectly awakened Buddha, who does not speak falsehoods, such as Brahmā and the others.
"This supreme dharma to be given" refers to the gift of dharma, which is the attainment of liberation. "Together with the lord of generosity" is easy to understand. "The state free from even the slightest verbal fault" is the glorious Saṃvara; I have analyzed it briefly, possessing the six parameters. I have written clearly what the All-Beneficent Lord is. By that very means, all sentient beings attain peace and happiness. "Whatever words are well-spoken, all those are the Sugata," as the Victor has said; therefore, the wise should not disparage them. Because the Teacher, the sole Victor, has taught in brief, that which is explained with an undistracted mind, in accordance with the accumulation for attaining liberation—that too should be received upon the crown of the head like the word of the Sage.
Oṃ. By the great intellect of Keli, the one with the moon on his foot, that very reality taught by them is the land called Abhayānanda. The glorious city of Vikrama is delightful; the pure abode is the foundation of the Victor.
From [this] arose a thousandfold majesty and discipline. In terms of wealth, he is like the Giver of Riches (Vaiśravaṇa). The Great King, the supreme sovereign, is renowned as the Victorious One, the Joyful One (Nandana). The Great Array, the supreme Lord—his nephew, the one of vast learning, was taught by the Victorious One here. Through the expression of the words and meanings of the Cakrasaṃvara, which possesses many purposes, by means of the seven rituals and with joy, whatever white merit is obtained, by that very merit, may the glory of the commentary on the suchness of the union abide upon the crown of the head, and may sentient beings also, through great bliss, attain the supreme accomplishment of the Blissful One.
The Glorious Commentary on the Suchness of the Glorious Saṃvara, known as the Glorious Expert in Suchness, is complete.
The holy disciple of the Lord who brings joy, having realized the four suchnesses, composed this by means of the eternal Vajra; it is called the Fearless Joy-Maker. This Glorious Commentary on the Cakrasaṃvara, known as the Glorious Expert in Suchness, was translated, edited, and finalized by the Śākya monk Rinchen Drub on the eighth day of the waxing moon of the month of the Horse in the year of the All-Possessing (Sarvadhārin).
The Glorious Expert in Suchness, a commentary on the Glorious Saṃvara, is finished. The holy disciple of the Lord who brings joy, having realized the four suchnesses, composed this by means of the eternal Vajra; it is called the Fearless Joy-Maker. This Glorious Commentary on the Cakrasaṃvara, known as the Glorious Expert in Suchness, was translated, edited, and finalized by the Śākya monk Rinchen Drub on the eighth day of the waxing moon of the month of the Horse in the year of the All-Possessing. The Glorious Expert in Suchness, a commentary on the Glorious Saṃvara, is finished. The holy disciple of the Lord who brings joy, having realized the four suchnesses, composed this by means of the eternal Vajra; it is called the Fearless Joy-Maker. This Glorious Commentary on the Cakrasaṃvara, known as the Glorious Expert in Suchness, was translated, edited, and finalized by the Śākya monk Rinchen Drub on the eighth day of the waxing moon of the month of the Horse in the year of the All-Possessing. The Glorious Expert in Suchness, a commentary on the Glorious Saṃvara, is finished. The holy disciple of the Lord who brings joy, having realized the four suchnesses, composed this by means of the eternal Vajra; it is called the Fearless Joy-Maker. This Glorious Commentary on the Cakrasaṃvara, known as the Glorious Expert in Suchness, was translated, edited, and finalized by the Śākya monk Rinchen Drub on the eighth day of the waxing moon of the month of the Horse in the year of the All-Possessing. The Glorious Expert in Suchness, a commentary on the Glorious Saṃvara, is finished. The holy disciple of the Lord who brings joy, having realized the four suchnesses, composed this by means of the eternal Vajra; it is called the Fearless Joy-Maker. This Glorious Commentary on the Cakrasaṃvara, known as the Glorious Expert in Suchness, was translated, edited, and finalized by the Śākya monk Rinchen Drub on the eighth day of the waxing moon of the month of the Horse in the year of the All-Possessing. The Glorious Expert in Suchness, a commentary on