Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This text serves as a comprehensive technical manual and exegesis on the Cakrasaṃvara tantra, specifically the version known as the Binding of the Net of Ḍākinīs. The work aims to guide the practitioner from the preliminary stages of empowerment and ritual arrangement to the ultimate realization of the three accomplishments. It argues that the completion stage is a secret science, inaccessible to non-tantric beings, because it requires the realization of the emptiness of bliss. The text commits the reader to a rigorous system of visualization, mantra recitation, and ritual precision, including the use of yantras, ritual daggers, and specific substances for longevity and supernatural powers. By synthesizing the generation and completion stages, the work seeks to transform the practitioner's perception of the body and environment—recasting impure places as pure grounds—to achieve the luminous dharmakāya. The methodology is highly analytical, frequently employing a question-and-answer format to clarify the intentional meaning of the tantric verses.
Provenance
About this text
An extensive explanation of the Glorious Cakrasaṃvara titled The Illumination of Words and Meaning, this work belongs to the classical Tibetan tradition. It is attributed to the Indian author Vīryavajra. The text was translated into Tibetan by Kaśmīri Parahita and zhu chen gyi lo tsa ba dge slong ’phags pa shes rab, and it is preserved in volume མ of the Tengyur within the collection of Śaṃvara and Related Tantras. Spanning 194 pages in this edition, the work enacts a detailed ritual and meditative system. It begins with homages to the Cakrasaṃvara Ḍākinī and the Heruka, subsequently providing instructions on the gaṇacakra, the peaceful drink, and the purity of messengers. The work guides the practitioner through the maṇḍala-cakra, the empowerment of disciples, and the arrangement of deities, thereby detailing the meditation on the generation stage. Later chapters address the characteristics of command-giving and the signs of various goddesses, including the empowerment, hero, and saṃcāriṇī goddesses, alongside their respective mantras. A scholar or serious reader consults this text today to examine these specific technical instructions on empowerment, deity arrangement, and the ritual characteristics of the goddesses associated with the Cakrasaṃvara tradition.
Sanskrit title
not recorded
Indian author
Vīryavajra
Tibetan translators
Kaśmīri Parahita, zhu chen gyi lo tsa ba dge slong ’phags pa shes rab
Cite thisAnuvāda, “An Extensive Explanation of the Glorious Saṃvara called “Clarifying the Meaning of the Words”” (Toh 1412), machine draft, 2026.https://naxiai.com/tibetan/works/toh1412
Summary & commentary
Significance
The work is significant for its detailed preservation of the ritual and meditative technology of the Heruka tradition. It illustrates the transition from external ritualism to internal yogic realization, providing a window into the complex intersection of somatic practice and emptiness in Indo-Tibetan Buddhism.
Structure
Passages
Section
Description
1-12
Introductory and Preliminary Chapters
Includes homages, an overview of the first twenty-three chapters covering gaṇacakra, empowerment, and the introductory narrative (nidāna).
23-134
Ritual Practice and Accomplishments
Discusses the peaceful drink, the use of ritual daggers (kīla), the efficacy of mantras, and the use of bezoars for supernatural abilities.
156-262
Advanced Meditative and Ritual Procedures
Details the visualization of wind and fire maṇḍalas, the construction of mantras from letters, the summoning of goddesses, the use of yantras, and the final stages of the generation and completion processes.
Themes
Generation and Completion Stages (5-6, 259-261)
Ritual Purity and Transformation (23, 256-257)
Mantra and Syllable Analysis (178, 245, 260)
Empowerment and Initiation (2-3, 112)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaAn Extensive Explanation of the Glorious Saṃvara called “Clarifying the Meaning of the Words”·
The Extensive Explanation of the Glorious Cakrasaṃvara, titled The Illumination of Words and Meaning. Homage to the glorious Cakrasaṃvara Ḍākinī!
All-pervading, the heart of all, the supreme peace at the center of space, the glorious Heruka, the very reality of supreme nirvāṇa. To the youthful sun of the perfect Cakrasaṃvara, who blazes with the light arising from method and insight, I bow; I shall now explain that very reality.
Regarding the statement in the commentaries, "The king of tantras has not been fully explained," I heard this as a question posed in the Root Tantra. Although my own intellect is extremely dull, through the blessings of the Guru and my authentic realization of the Explanatory Tantras, there is no fault in composing this work to clarify its meaning.
What is the subject matter of this tantra? What is its ultimate purpose? From the words "Then" up to "He spoke," the expressive tantra is presented. Following that, the subject matter consists of the causal tantra, the method tantra, and the resultant tantra. Among these, the causal tantra refers to the three types of individuals taught in the twenty-sixth chapter. The method tantra consists of the two stages: generation and completion. The resultant tantra refers to the three bodies (kāyas). Since the method tantra is primarily taught here, it shall be explained.
In this regard, the first chapter’s single verse shows the purpose of the tantra. Half a verse shows the title. One and a half verses show the introductory setting (nidāna) of the tantra. Two verses present the structural outline (śarīra).
The remainder of the first chapter provides a brief presentation of the gaṇacakra, the peaceful drink, the purity of the messengers, and the locations. The second chapter teaches the maṇḍala-cakra. The third chapter teaches the empowerment of the disciples. The fourth chapter teaches the arrangement of the deities. Thus, the third and fourth chapters explain the meditation on the generation stage.
The fifth chapter teaches the extraction of the clarifiers for the eight-line mantra. The sixth chapter teaches the extraction of the mantras of the six heroes. The seventh chapter teaches the extraction of the vowels for the eight-line mantra. The eighth chapter teaches the extraction of the mantras of the four heart mantras and the six armor goddesses. The ninth chapter teaches the fifty activities of the root mantra. The tenth chapter teaches the supreme heart mantra and the accomplishment of the worldly mantras. The eleventh chapter teaches the food for accomplishment: the seven-times-born. The twelfth chapter teaches the activities of the near-heart mantra. The thirteenth chapter teaches the activities of the armor mantra. Thus, from the fifth to the thirteenth chapters, the recitation of the generation stage is taught.
The fourteenth chapter teaches the gaṇacakra of the maṇḍala of accomplishments. From the fifteenth to the twenty-fifth chapters, the branches of the gaṇacakra are taught. The fifteenth chapter teaches the symbolic letters of the purifying goddesses. The sixteenth chapter teaches the characteristics of the symbols of the purifying goddesses. The seventeenth chapter teaches the characteristics of the empowerment goddesses. The eighteenth chapter teaches the characteristics of the hero goddesses.
The nineteenth chapter teaches the characteristics of the command-giving. The twentieth teaches the signs of the empowerment goddesses. The twenty-first teaches the characteristics of the hero goddesses; the twenty-second, the signs of the goddesses authorized by command; the twenty-third, the characteristics of the saṃcāriṇī; the twenty-fourth, their signs; and the twenty-fifth, the mantras for arranging the heroes and heroines upon the bodies of the five goddesses.
From the twenty-sixth to the twenty-ninth chapters, the completion stage of the first chapter is explained in detail. The twenty-sixth teaches the three: cause, method, and result. The twenty-seventh teaches the three: preparation, main practice, and conclusion. The twenty-eighth teaches the benefit for others within the completion stage. The twenty-ninth teaches the fourth empowerment. The thirtieth chapter teaches the protection wheel of the generation stage.
From the thirty-first to the fortieth chapters, the moving and non-moving wheels for attaining accomplishments are taught. From the forty-first to the fiftieth chapters, the secret mantra wheels for attaining accomplishments are taught. The fifty-first chapter teaches the method for meditating on the generation stage. Thus, five chapters constitute the completion stage, and thirteen chapters constitute the generation stage. Twelve chapters constitute the feast wheel (gaṇacakra), which is a branch of both. The twenty chapters concern attaining accomplishments after obtaining the signs. The fifty-first chapter is the supplement for the methods.
In this way, the method together with the result is the subject matter (abhidheya). To comprehend this through hearing, reflection, and meditation is the purpose (prayojana).
Having obtained the signs, the generation of the three accomplishments is the ultimate purpose. The connection is that of identity, means, and that which arises from the means. The summarized meaning consists of the means, the ritual of repetition, and the supplement for receiving the accomplishments. The two stages of generation and completion are the means; the gaṇacakra is the ritual of repetition; and the cakras of the animate and inanimate are the result, the receiving of the accomplishments. The fifty-first chapter is the pith instruction for the supplement.
Now, the meaning of the individual parts will be explained. After the completion of the root tantra in one hundred thousand verses and the subsequent tantra in one hundred thousand ślokas, the intention is to teach the fifty-first chapter, and thus the words "Now then" and so forth were spoken. Furthermore, after the heroes and heroines, who are beyond expression, have prostrated, made offerings of the five nectars, and offered praise and supplication, the words "Now then" were spoken.
Moreover, first intending to show the subject matter of the tantra, the words "The secret is to be explained" were spoken. There are two meanings of "secret": the stage of generation and the stage of completion. There are two secrets of the stage of generation: meditating on the solitary hero and meditating on the maṇḍala circle. Why are these secret? Because it is stated in the Śrīparamādya: "By placing the wisdom being in the heart, it is called secret." Also, the Vajraśekhara Tantra states: "In this Great Secret Vehicle, whoever has entered shall attain the stage of the Victor’s abode."
The completion stage is secret because it possesses the four mudrās and the four methods. Why is it secret? It is because Brahmā, Viṣṇu, Maheśvara, the hearers, and the solitary buddhas have not familiarized themselves with it and have not realized the emptiness of bliss. As it is said in this very [text]: "The bliss of gods and humans, even if gathered together, does not equal even a sixteenth part of the Vajra Holder."
Furthermore, the Samputa states that it is called "secret" because it is the sphere of activity of all buddhas and bodhisattvas. The phrase "to be explained" indicates the purpose of the words: although it was previously understood by the heroes and heroines, it is now realized by yogins. If one asks how it is expressed, it is said: "In brief, not extensively." This means that it is a summary here from the tantra of one hundred thousand chapters, and a summary from the verse of one hundred thousand [verses]; thus, it is "not extensive" in relation to these two points of reference, meaning it is the most concise of the concise.
To clearly show that very subject matter, it says: "The glorious Heruka, the perfect union." Although his nature is the three bodies of the definitive [character], the means of generating and completing his activity are designated as the "glorious Heruka," a term for the buddhas and bodhisattvas. "Perfect union" indicates insight. The actual consort is the emptiness of the twelfth ground, which is insight.
The insight of the two stages—the generation and completion—which are its causes, is metaphorically designated as the "consort." If one asks, "How many are the methods and how many are the insights?" they are: the method and insight of the solitary hero and the complete maṇḍala-cakra of the generation stage; and the method and insight of the action mudrā, the dharma mudrā, the samaya mudrā, and the mahāmudrā of the completion stage. Their characteristics will be explained later. "Perfect union" (samyoga) means the sense of being joined in equality. In what way is it the sense of being joined in equality? It is called "perfect union" because the direct realization of bliss, free from the eighty conceptual natures, arises; and because, by directly seeing the dharmadhātu emptiness as mahāmudrā, a consciousness arises that perceives the object exactly as it is. This does not refer here to the union with the emptiness of the dharmadhātu that occurs at the wisdom of the eleventh ground.
What is the purpose? It is said: "Accomplishing all desired aims." The desired aims of yogins are the worldly accomplishments, which are the qualities of the desire realm; the common accomplishments, which are the concentrations of the form and formless realms; and the supreme accomplishment, which is the wisdom of the Buddhas and Bodhisattvas. The activities of the two bodies for the sake of others by the Buddhas are not to be discussed here, as this is the context of the cause.
If that purpose is common to all the Unsurpassed Tantras, the Bodhisattvas wondered which tantra the Sugata had taught at present. To this, the name was spoken: "The Later of the Later, the Binding of the Net of Ḍākinīs." Since the name consists of vajra words, the subject matter is threefold: the realization of the expanse by the Bodhisattva Kṣitigarbha, the realization of mantra by Avalokiteśvara, and the realization of the Dharma by Mañjuśrī.
Regarding those, "form" is the binding of the four joys by descending the bodhicitta into the channel-wheels. "Mantra" is the binding of non-conceptuality by drawing the life-force of the breath-cycles into the avadhūtī channel. "The nature of phenomena" is the binding through great bliss by the arising of illusory wisdom within emptiness.
Why is it the "Later of the Later"? The Lakṣatantra is the root tantra. From the Śatasāhasrikā [the hundred-thousand-verse version] up to the Gaganasamā [the equal-to-space version], it is the "Later." Furthermore, the fifty-first chapter is the "Later of the Later."
Why is the Nirmāṇakāya not called Cakrasaṃvara? Because it is not the expressive [tantra] itself; some teach the Dharma through conceptualizations of form, and some teach the Dharma through conceptualizations of sound. In that regard, for those inclined toward conceptualizations of form, there is the meditation on the deity’s body; for those inclined toward conceptualizations of sound, there is the recitation of mantra. These are artificial, for the Vajraḍāka states: "Because conceptualization is not established by nature, external artificiality is thoroughly applied."
Thus it was said. One might wonder: who is the teacher? Where is the location? At what time? Who is the retinue? And what dharma was taught? To address these, the Bhagavān spoke the introductory narrative (nidāna), from the words "In the supreme secret joy" up to "is the saṃvara of the ḍākinī network."
In that context, "secret" is the place of joy. "Supreme" is the place of supreme joy. "Joy" is the place of coemergent joy. He resides in the triangular Jambudvīpa. "The identity of all" is the single [nature]; the fierce subduer of the retinue to be tamed; the retinue of listeners consisting of buddhas and bodhisattvas; the emanated retinue of the heroes and heroines of the five families; and the retinue of the compiler, the Lord of Alakāvatī.
"Always resides" refers to the time of the two-fold age when the fierce Bhairava was subdued. "Resides," when applied to the location, indicates the teacher in the buddha-field; when applied to the teacher, it indicates that he possesses the activities of empowerment and enjoyment.
"The being who is the actuality of all ḍākinīs" refers to the nirmāṇakāya, the meaning of which is the resultant Heruka. There are two types of ḍākinīs: those who travel through the space of non-conceptual śamatha—the four concentrations and the formless realms—and those who travel through the space of emptiness, the vipaśyanā free from subject and object, which is the eleventh ground.
"Kun" (all) refers to all the worldly ḍākinīs who dwell in the eight charnel grounds and have attained the concentrations of the meditative absorptions and the formless realms, or the supramundane buddhas and bodhisattvas who have realized the eleven grounds. Because the Lord, the resultant Heruka, is the principal figure in the center of the five cakras, he is called "Dngos" (the actual). Because the mind, through the power of compassion, focuses on the vastness of sentient beings, or through the power of insight, perceives the profound nature of phenomena (dharmatā), it is called "Sems dpa'" (heroic mind).
"Vajrasattva, the Supreme Bliss" refers to the saṃbhogakāya, the causal Heruka. "Vajra" is the emptiness of the eleventh ground. The "heroic mind" therein is the pure mundane wisdom; because it is free from the afflictive and cognitive obscurations, it is "heroic" (dpa'). Because illusion-like appearance and emptiness are of one taste, "Supreme Bliss" is the wisdom that knows the multiplicity of phenomena (jñeyajñāna) and the mode of being (yathābhūtajñāna).
"This is the self-arisen Bhagavān Hero" refers to the dharmakāya, the wisdom of great bliss. "Self-arisen" means it is produced from the experience of the mind's own luminosity, rather than being produced by adventitious causes and conditions; thus, it is "self-arisen." Because he has conquered the four māras, he is the "Bhagavān" (Bcom ldan 'das). Because he has abandoned the latent tendencies of the afflictive and cognitive obscurations, he is "heroic."
"The Samvara of the Ḍākinī Net" refers to the explained Dharma, the nirmāṇakāya. It is "Samvara" (the binding/union) because it is the binding of the net of heroes and heroines, or because it is the supreme bliss of form, mantra, and Dharma.
Regarding the introduction of the five perfections, if one asks what the intention is behind the Blessed One’s statement that it was directly realized by the bodhisattvas, this is an explanation given with intentional meaning (saṃdhāya-bhāṣita). In this context, Kṣitigarbha understands it as the dharmadhātu, Avalokiteśvara understands it as the mantra, and Mañjuśrī understands it as the dharma.
Regarding that, the dharmadhātu is the karmamudrā; the maṇḍala is the bhaga, which is the location. Furthermore, it has three characteristics: it is "secret" because joy (ānanda) arises; it is "supreme" because supreme joy (paramānanda) arises; and it is "delight" because coemergent joy (sahajānanda) arises. The "all-pervading self" is the cakra of sixty-four channels. "Always abiding" refers to the time of the four joys. The "three bodies" are the blisses that reach the throat, the heart, and the navel. The "retinue" is the pervasion of the four cakras explained by that Teacher.
Regarding the mantra, because it possesses the characteristics of the three types of inhalation and exhalation within the locations of the maṇḍala body, it is "secret, supreme, and delight." "All-pervading self" refers to the twenty-one thousand six hundred breaths. "Always abiding" is the time when the two winds are ceased, such that the life-force (prāṇa) enters the avadhūtī. The "Teacher" is the arising of non-conceptuality through the winds of the three channels entering the center. The "dharma" explained by him is the bliss arising from binding the net of the twenty-one thousand six hundred breaths.
Regarding the dharma in terms of the dharmadhātu, it is the location of the dharmadhātu of Mahāmudrā. Furthermore, because it possesses the characteristics of emptiness (śūnyatā), signlessness (animitta), and wishlessness (apraṇihita), it is "secret, supreme, and delight."
The "self of all" refers to the thirty-seven factors of awakening. "Always abiding" refers to the inconceivable time, the moment of perceiving the emptiness of the object, which is the wisdom of insight, and the emptiness of the subject, which is the fourth empowerment. "Always abiding" also refers to the mind remaining in the nature of clear light. The "Teacher" is non-conceptual wisdom; as it is said to have transcended the form of a physical body, it is the nirmāṇakāya, and as it is said to be without substantiality, it is the saṃbhogakāya. Furthermore, as it is said to be "inconceivable," it is the Teacher of the dharmakāya, the great non-dual bliss. That Teacher has explained the "net of the supreme bliss of the mind," which is the Saṃvara.
Therefore, from the explanation of the Teacher’s introductory narrative, the path of meditating on the action mudrā (karmamudrā) is shown, the path of liberation through the dharma mudrā and the samaya mudrā is shown, and the path of abiding in the mahāmudrā is shown. Regarding the explanatory tantras, the Vajraḍāka and the Saṃpuṭatilaka, the maṇḍala is presented in terms of the bhaga. It is explained that the channel of space resides in the center of the channels of the four elements, thus correlating it with the five elements. In terms of the maṇḍala of the body, the five winds are shown. In terms of the maṇḍala of the dharmadhātu, the sixteen syllables are explained as the manifestation of the thoroughly established nature (pariniṣpanna), which abandons the appearances of the imputed (parikalpita) and the dependent (paratantra) natures. Since this symbolizes the sixteen emptinesses, one should not be confused regarding the meaning of the explanatory tantras.
Having thus explained the introductory narrative, the intention to establish the body of the tantra in brief is expressed by the words, "Those who have emerged from the mode of sound," and so forth. "Sound" refers to the syllable HŪṂ arising from the central wind. From that arise the sixty-two deities. As it is said: "The heroes arise from emanation; the sixty branches are emanated by the mind. The emanation of the pure dharma is shown in the form of Vārāhī."
The "conduct of the samaya" refers to the individual practitioner who is the support. The "sphere of activity" is the mandala of deities. If one asks how that is to be meditated upon, it is said: "Abiding in the beginning, middle, and end." The "beginning" is the yoga of abiding, which consists of the blessing of the immeasurables, the accumulation of merit, and the yoga of abiding in emptiness. The "middle" consists of the three types of meditative absorption (samādhi): the yoga of arising and entering the completion stage, the blessing, the empowerment, the protection wheel, and the offering. The "end" consists of the withdrawal and the conduct, which is the yoga of arising.
"Abiding" means remaining in the virtuous stages of the preparation, the main practice, and the conclusion of the yoga tantra. If one asks what the benefit of this is, it is said: "Difficult to find in the three worlds." This means that in the three realms—the celestial, the subterranean, and the terrestrial—it is difficult to find the entry of the wisdom-being (jñānasattva) into the body and the entry of the wisdom-being into oneself at the time of binding.
From the explanatory tantra, the Vajraḍāka, with reference to the profound completion stage: "Sound" refers to the wind of the avadhūtī; "arising" refers to the cognition of the four joys; "conduct of the samaya" refers to the twelve sense bases being pervaded by bliss; and the "sphere of activity" refers to the realization that everything is pervaded by bliss through the path of self-consecration. Because that bliss of self-aware luminosity abides at all times, it is said: "Abiding perfectly at the beginning, middle, and end." At the time of the fourth empowerment, the direct realization of this is difficult to find even in the three worlds. If one asks by what means it is to be realized, it is said: "Just as the union of insight and method." This indicates that through the four mudrās, bliss is to be realized as emptiness; thus, one should not be confused regarding the explanatory tantra. With reference to the completion stage, it is said: "Just as the union of method and insight, it possesses mantra recitation, concentration, and so forth." The means for accomplishing both the coemergent bliss that is non-conceptual and the ultimate coemergent—the cognition of bliss as emptiness—are the four wisdom mudrās and the four methods. Regarding the four mudrās: the action mudrā is the tactile sensation of the avadhūtī or space-channel of a woman between the ages of eight and twenty-four. The dharma mudrā consists of the five sensory qualities—whether unattractive, neutral, or attractive forms, pleasant sounds, fragrant smells, and tactile sensations—that are not abandoned.
The samaya-mudrā is the heat of the wind and fire, having abandoned earth, water, and wind. The mahāmudrā is the realization of the nature of phenomena (dharmatā) through direct perception, which is not indicated by inference or scripture and is not hidden. The method of the action-mudrā (karmamudrā) is the direct perception of the yogi’s external physical sense faculty, which is capable of holding the bodhicitta through yogic exercises. The method of the dharma is the mental direct perception of the bliss arising from the five desirable sensory objects. The method of the samaya-mudrā is the direct perception of the physical sense faculty through the arising of internal tactile bliss. The method of the mahāmudrā is the direct perception of the yogi who sees the nature of phenomena through the direct perception of self-awareness. As for "according to the union," it is the non-conceptual consciousness free from the eighty innate natures during the three joys, and the wisdom of clear light that knows bliss and emptiness. It is called "according to the union" because it is realized through the path of direct perception exactly as the object is. "Reciting the mantra" is the inhalation and exhalation of the breath being drawn into the avadhūtī. "Concentration" is the appearance of emptiness seen without conceptualization. "And so forth" refers to the unsurpassed fire offering (homa), ritual sacrifice, and the master (ācārya). As it is said in the Saṃpuṭa: "The recitation is the cycle of inhalation and exhalation; because meditation is the individual appearance, the master is the king of the mind—this is what was taught regarding E-Vaṃ and so forth."
The wisdom of the ritual of union is not the taking of familiarization as the path as in the Vehicle of Characteristics, but rather the four mudrās. Because the wisdom arising from the accumulation of causes and conditions is generated for the sake of others through the direct instructions of the guru, it is the supreme wisdom. Regarding the phrase "as taught in the tantras," this refers to the Śatasāhasrikā and the Śatasāhasrikā-śloka. "Listen!" is an instruction to the compiler, Vajrapāṇi, to listen with one-pointed mind. Thus, having briefly established the body of the fifty-one chapters with these two verses, the author intends to explain in detail the summary of the first chapter, including the stage of completion and its locations, and thus says: "The breaths, the supreme [substances], and the scents..."
First, the substances for relying upon the feast circle (gaṇacakra) in a single vessel are: the breath, which is the bodhicitta; the intermediate, which is self-arisen blood; the supreme, which is the great meat; the scent, which is excrement; and the liquid, which is urine. Together with these, there are the five meats of the horse, elephant, dog, ox, and human. Having consecrated these with the three syllables OṂ ĀḤ HŪṂ, they are generated as Rūpavajrā, possessing the nature of the five families. The statement "the yogi should always make offerings to the distinguished members of the families" means that one should worship the deities of the feast circle during the four sessions or the six periods. "Yogi" refers to the individual who is the support. "Always" means continuously during the six periods.
The distinction is that the family possessing the taste through non-conceptual cognition is generated as the sixty-two deities. As for the offering, it consists of meditating on the four maṇḍalas within the four cakras and offering the inner homa to the five, including the body maṇḍala. That gaṇacakra also becomes twofold: if the mind is inwardly absorbed in the vajra-taste of the five amṛtas, one meditates on the accomplishment of the desire for non-conceptual bliss; if the mind is directed outward, one offers the homa to the maṇḍala of the Kalkī at the six times.
If one asks, "Is the gaṇacakra to be performed with taste alone?" it is said: "The messenger is the innate accomplishment; she is supreme, middling, and inferior." The messenger is a woman endowed with the characteristics who has received the laywoman's vows, the bodhisattva vows, and the mantra empowerment. Furthermore, it is said: "Having made the ground the foundation, the yogin should enjoy it."
The innate accomplishment is not something produced through habituation; rather, it is the four joys born from the gathering of causes and conditions—the non-conceptual bliss. The supreme is born from karma: it is the bodhisattva woman who, through habituation to the meditation of Secret Mantra in previous lives, has attained the paths of accumulation, preparation, seeing, and meditation. The middling is the field-born: she is born in the twenty-four sacred sites or the central land, possesses complete faculties, has not turned away from the end of karma, engages in virtue, and has faith in the teachings of Mantra.
This refers to meeting the teaching, which is to be endowed with the five personal enrichments. The last [category] consists of those born of mantra, who have become the mudrās of the vajra master: the mother, the sister who was empowered together with oneself, the daughter who was empowered by oneself, the niece who was empowered by a disciple, and the messenger who has become a branch of one’s own meditation. These terms refer to Sparśavajrā (Vajra of Touch); since she possesses form, sound, smell, taste, and touch, it is taught that the objects of the gaṇacakra are the five qualities of desire. The mind is "internally contained." In the accomplishment of the desired siddhi, the mind is conceptualization. "Internally contained" means that by the life-force entering the avadhūtī, non-conceptual cognition arises regarding the five qualities of desire. The desired siddhi is the action of the unwavering vow of concentration, which is non-conceptual bliss. If conceptualization should arise, what should be done? It is said: "One should worship the Buddhas and Bodhisattvas with the drops of one’s own substance." This means that with the bodhicitta that has reached the state beyond joy, one should worship the Buddhas of the five aggregates, the Bodhisattvas of the six sense faculties, and the objects of the five elements. Likewise, if joy passes into the state beyond joy regarding form, sound, smell, and taste, one should worship the outer and inner maṇḍalas with Rūpavajrā and the others. As it is said in the Samāyoga: "Those who focus on the deity are of the nature of the yoga-reflection; uniting with one’s own samaya-self..."
"The supreme unchanging will be accomplished. Even if the yoga does not arise from images, cast statues, and so forth, if one exerts oneself in the bodhicitta, from that the yoga will become the deity." Thus it is said.
"How is it on the path of beings who have abandoned the action mudrā? If one asks how to internalize it, it is said: 'By seeing, touching, hearing, and remembering.'" Seeing refers to the forms from Vajrarūpā up to Vajrasparśā; hearing is Vajraśabdā; and remembering is Vajradharmā—the meaning is the mental formation of non-deluded recollection of previously experienced objects.
In that regard, if non-conceptualization arises by internalizing the mind, one will be liberated from conceptualization. Or, if conceptualization arises when the mind goes outward, one should worship the Buddhas and Bodhisattvas with the forms of Vajrarūpā and so forth through pure faith. In this way, one will worship this path of liberation without doubt.
Regarding the benefits of that, it is said: "By internalizing the mind, the yogi himself is the supreme merit, the purifier, and the destroyer of sin." The "supreme merit" refers to the ninefold equipment of non-conceptual wisdom. "Purifier" refers to the purification of the cause, the origin of suffering. "Destroyer of sin" refers to the exhaustion of the truth of suffering.
If the mind goes outward and becomes the equipment of merit, it is said: "The recitation of secret mantras and also through concentration, accomplishment will be attained." This means that at the six times of reciting secret mantras, one performs the recitation of the six classes.
Recitation is the recitation of the inhalation and exhalation of the breath. Concentration is the meditation on the absorptions of Vajrasattva, Vairocana, Padmanarteśvara, Heruka, Vajrasūrya, and Hayagrīva, through which the six types of nectar are accomplished during the six periods of the day. The word "also" indicates that even the emergence [of the breath] from the mind’s internalization becomes an accumulation of merit. As it is said in the Vajraḍāka:
"At dawn, it is the end of winter;
In spring and summer, it is the two parts of the day;
At midday, the wise apply it to the summer;
At dusk, it is likewise autumn;
And at midnight, it is the part of early winter."
Having understood the nature of these vajras, one should associate them with Vajrasattva and the others: Vajrasattva is the end of winter; Vairocana, the Sage, is spring; likewise, Hayagrīva is summer; Heruka is in winter or summer; Vajrasūrya is in autumn; and Padmanarteśvara is early winter.
In summer, one should consume lamp-oil; likewise, water in the summer; clarified butter in the autumn season; and flowers in early winter. O, camphor is the end of winter; likewise, the four equalities are spring. These are the great medicines, to be fully understood during the six periods. This supreme time is peerless; it is the best of all applications. When the yogi has perfected these natures, the yoginīs will be pleased, and the yoginīs and ḍākinīs will be gathered.
Thus it is said. The six seasons—spring, summer, autumn, early winter, and late winter—clearly manifest the desire-realm deities of the six families. From the bliss of mindfulness through the five qualities of desire, one should accumulate the equipment of merit that radiates outward.
What is the cause of accomplishment? It is said: "The practitioner in profound meditative equipoise should always maintain the samaya." "Profound meditative equipoise" refers to the yogi whose mind is one-pointed. "Samaya" refers to the fourteen samayas of the five families of the vidyā-empowerment, the fourteen vows of the irreversible empowerment—ranging from disparaging the vajra master to disparaging the wisdom consort—the four secret [vows], and the eight vows of the wisdom-gnosis empowerment; these forty should be maintained at all times through mindfulness.
If one asks, "Is it only those forty that are maintained?" they are the protection of bodhicitta. This consists of the vow of concentration, which is the non-conceptual bliss of relative bodhicitta, and the untainted vow, which is the knowledge of the emptiness of the bliss of ultimate bodhicitta. Through mindfulness, the samaya is protected; through the samaya, bodhicitta is protected.
If one asks, "What happens if they are impaired?" it is said: "If the samaya is impaired, one will not receive empowerment or attain accomplishment within the maṇḍala." If one is impaired due to a lack of the mind that guards the samaya, one will not receive empowerment. If the samaya is impaired through the power of the afflictions, one will not attain accomplishment. This is what is being shown.
Having established the maṇḍala of reflected images through drops of perfume, heaps of flowers, seed-syllables, hand-symbols, and the great mudrās of the hands, one generates the thirty-seven yoginīs and twenty-five yogins in their respective natures. In their own locations, together with their respective mudrās, meditations, recitations, verbal signs, and physical signs, one generates the absorption of concentration characterized by physical and mental bliss through the gathering of the causes and conditions of the five sensory qualities. Alternatively, if conceptual thoughts arise, one should offer the inner homa to the wheel of deities with a mind of faith and clarity. Or, as it appears in the Vajraḍāka, one should generate the deities of the six armors. Or, as it appears in the Uttaratantra: "By those with the form of sky-faring birds, the wheel of mind is accomplished; by those with the form of earth-faring women, the wheel of speech is accomplished; and by those with the form of subterranean animals in the shape of donkeys, the Heruka of body is accomplished." Abandoning worldly conduct of body and speech, one should employ the signs of body and speech. As it is said in the Saṃpuṭa: "Then, having bathed and with a fragrant body, wearing whatever garments and ornaments one desires, and having donned various clothes, possessing flower garlands and fragrant breath, one should well prepare women who are like deities. Fortunate ones, marked by mudrās, should examine the gaṇacakra." Having thus explained the gaṇacakra:
The peaceful drink shall be explained: "Honey, vermilion, and camphor, combined with red sandalwood," it is said, indicating the Vajra Lady as the object for the conferral of the secret empowerment. What are these? Honey is urine; vermilion is the self-arisen; camphor is bodhicitta; red is the great flesh; and sandalwood is excrement. Having mixed these with the five meats, they are made of equal taste. Where should this be placed? It is said: "In the center of the sixty-two deities, in the location of the four skull-cups." What are those deities like? It is said: "All hold the vajra mark," meaning they are adorned with vajra garlands on their foreheads. How should it be tasted? It is said: "By joining the thick and the tip of the back," meaning the thumb and ring finger should place the taste upon the tongue. How does one know it to become the peaceful drink? It is said: "The yogi of awareness should always analyze." This refers to the bliss of yogic concentration. "Awareness" is the realization of the distinctions of the four joys through the direct perception of the tongue faculty. Furthermore, the nature of the joy that first arises from the taste of the five nectars, the supreme joy of mental bliss, and the innate joy that arises thereafter—the realization of the emptiness of the taste for the sake of others through the direct perception of the Guru—is what is meant by "always analyze." As it is said in the Samputa: "Through consciousness and primordial wisdom, one should always analyze the awareness of the object."
In that way, the experience of the emptiness of taste, which is free from the eighty innate conceptualities and is the nature of both the direct perception of the tongue faculty and yogic direct perception, is called the "peaceful drink." The Catuḥpīṭha states: "The center of the dharma is the maṇḍala of the body; the vajra boundary is the union. The thick [member] is the secret vajra, and the ring finger is the lotus. From the union of these, the bodhicitta known by the yogi is the peaceful drink." This was spoken for the purpose of conferring empowerment upon disciples for the benefit of others; therefore, one should not be confused by the explanatory tantras. It is said: "By knowing it thus, one becomes free of conceptualization; if one tastes the peaceful drink, one will eternally attain the siddhis." Regarding the "peaceful drink," it is famously known as "the peaceful grass from the moon-holder." If it is gathered under the constellation Puṣya and the planet Jupiter, and washed with water over which the mantra has been recited one thousand and eight times upon a cow-horn hide in the Vedic seat of Vārāṇasī, and that water is drunk, one attains the absorption of the first concentration (dhyāna), according to the Vedic texts. Just as in that example, when non-conceptual awareness arises from the taste of the five nectars (pañcāmṛta), one will attain the dharmakāya. If that non-conceptual awareness arises and becomes the equipment of merit (puṇyasaṃbhāra), it is said: "This is the half of the ten immortals; it is that which brings about all siddhis." The "half of the ten immortals" refers to the stainless suchness (tattva) through the five nectars.
Because the suchness of the Lord of Desire and the suchness of the increase of life are established, it is said that "all accomplishments are achieved." Having thus explained the peaceful drink, the purity of the messenger (dūtī) will now be explained. It is said: "The four offerings, the yoginī, and the two empowerments in meditative union." The "four offerings" are illustrated by examples: the action mudrā, such as the Conch-like or Lotus-like women; the dharma mudrā, which is the delightful object; the inner heat (caṇḍālī) fire-warmth of excellent application; and the great mudrā of emptiness seen directly. Just as from these arises uncontaminated bliss, so too, from the ordinary action mudrā yoginī, through the four stages of approach and accomplishment, one joins the central space-wind—situated between the earth and water on the far side and the fire and wind on the near side—with non-conceptual bliss. This arises from the assembly of causes and conditions; through the guru’s oral instructions, one directly realizes the emptiness of tactile sensation for the sake of others, and thus the yogi’s direct perception arises. Since that itself is the uncontaminated bliss of the wisdom of insight (prajñājñāna), it is said: "The two empowerments in meditative union; meditative union also holds that very reality." Through the first meditative union, non-conceptual calm abiding (śamatha) arises; through the second meditative union, one holds and realizes the suchness of the emptiness of the tactile object. If one asks how bliss arises from joining the central space-channel among the four elements, the Samayoga states: "From all illusions..."
It is said: "The illusory woman is especially sublime." If one asks how emptiness is realized in that regard, it is said: "The guru should read [the instructions] with great effort into the ear of the disciple." Thus, by means of the guru’s words, one draws forth a certainty of mindfulness regarding emptiness. The pith instruction is to perform a dance, repeating "a-sa-ma-sa-ma," whereby a definitive cognition is produced through direct perception.
Regarding its benefits, it is said: "The happiness of gods and humans, even if gathered together, does not equal even a sixteenth part of the Vajra Holder’s [happiness]." Here, "gods" refers to the bliss of the concentrations of Brahmā, Śakra, and so forth. "Humans" refers to the mental joy of the wise who realize emptiness through inference; even if these are gathered, they do not equal even a sixteenth part of the untainted bliss of direct perception. Furthermore, the Vajraḍāka states: "The sixteen elements based on the sixteen channels are melted by the heat of caṇḍālī; when known as a single untainted bliss and integrated, the bliss of a single channel-thread does not equal even a fraction of the realization of emptiness."
Having thus explained the gaṇacakra, the peaceful drink, and the purity of the messenger, it is said: "In mountain clefts, dense thickets, and caves, / On the banks of rivers, / And in primordial charnel grounds, / There one should draw the maṇḍala." These four literal locations are the supports for the reflected-image maṇḍala for conferring the vase empowerment. In terms of shape, the "mountain cleft" is the wheel of great bliss.
The thicket is the enjoyment wheel (saṃbhogacakra); the riverbank is the dharma wheel (dharmacakra); and the charnel ground is the emanation wheel (nirmāṇacakra); these are the maṇḍala of the body. From the perspective of mantra, the mountain cleft is a twelve-year-old, the thicket is a sixteen-year-old, the riverbank is a twenty-year-old, and the charnel ground is a twenty-four-year-old; these are the maṇḍala of the bhaga. From the perspective of the dharma, the mountain is emptiness (śūnyatā), the thicket is the absence of marks (animitta), and the river is the absence of aspiration (apraṇihita). The charnel ground is clear light (prabhāsvara); this is the maṇḍala of the dharmadhātu. As it is said in the Uttaratantra:
"The maṇḍala is called the body,
The maṇḍala is explained as the bhaga,
The maṇḍala is the dharmadhātu;
It is certain in these three ways."
This concludes the explanation of the first chapter. Having thus explained the completion stage (niṣpannakrama), the wheels of the generation stage (utpattikrama) are taught, beginning with the words "Then, without the dung falling," and so forth. In that regard, the second chapter explains the activities of the master (ācārya), the third chapter explains the activities of the disciple, and the fourth chapter explains the arrangement of the deities; thus, the generation stage is established.
In that context, first, having performed the approach (sevā) of the completion stage through the three purities, one draws the maṇḍala. Alternatively, the approach of the generation stage is not taught here, as it depends upon the approach that will be explained later. Furthermore, the Uttaratantra states: "Having performed the approach through the three purities, one draws the maṇḍala."
If one asks why the ritual of the site (bhūmi-vidhi) was not taught, it is because it is intended for those who rely on the explanatory tantras (vyākhyā-tantra) or for whom purification is not required. Intending to explain the characteristics of the maṇḍala following the approach retreat and the ritual of the site, it is said: "The site of the maṇḍala should be well-smeared with cow dung that has not fallen [to the ground]." Smearing with the five products of the cow is common to the four classes of tantra. In particular, the Yoginī Tantras teach that the maṇḍala should be constructed after smearing it with charnel ground ash and the five nectars (amṛta). If one asks what is the purpose of charnel ground ash and impurities, it is intended to demonstrate the equal taste (samarasa) of the dead and the living, and of the pure and the impure.
Having explained the characteristics of the maṇḍala, intending to explain the characteristics of the pigments, it is said: "In the charnel ground, one should practice," and so forth. "Practice" (samācāra) means to practice with equanimity; there is no distinction between precious materials, pigments, and substances from the charnel ground. "Powder of charcoal from cremated corpses" refers to white bone powder and black charcoal powder. "Possessing the bricks of the charnel ground" refers to yellow from the unburnt and red from the burnt. Green is a mixture of bone and green pigment. "One should draw the excellent maṇḍala" means it is "excellent" because the fierce Bhairava is tamed through great aversion. Because it benefits sentient beings through the qualities of lucidity, passion, and darkness, it is therefore excellent, following the conduct of awakening (bodhicaryā).
Thus it is said. Having thus taught the characteristics of the pigments, the characteristics of the master are shown as follows: "The master possesses all characteristics; he knows correctly and knows the tantras," and so forth. "All characteristics" refers to the perfection of the welfare of oneself and others. "Knowing correctly" means knowing the view of the four classes of tantra. "Knowing the tantras" means knowing the conduct of the four classes of tantra. Regarding the characteristics of speech, it is said, "knowing the secret mantra," which refers to the glorious Heruka’s body, speech, and mind; "mantra" refers to the eleven mantras from the heart mantra up to the one of Sumbharāja. Regarding the characteristics of the mind: "Free from anger and endowed with compassion; pure and unstained by downfalls; the wise one who knows the ten suchnesses; knowing the application, knowing calm abiding; knowing wisdom and special insight; and 'going to the other side'—endowed with the three signs of the generation stage and the five signs of the completion stage." Regarding the characteristics of the body: being adorned on the crown with five skulls; possessing the six mudrās up to the smearing with ashes; being adorned with the curved ornaments by arranging the six armor syllables; the bone garland, the Brahma-thread, the crest jewel made from a single piece, the bone-garland necklace, and holding the khaṭvāṅga in the left hand. These sixteen characteristics of the master serve as the defining marks. Having thus explained the characteristics of the master, the accomplishment of the maṇḍala is taught:
Regarding the passage beginning with "One should make oneself the glorious Heruka," and so forth: first, wishing to explain the approach of the generation stage—the wheel of concentration—it is said, "Having made oneself the glorious Heruka, thereafter one should recollect the glorious Heruka." If one asks how one should become Heruka, it is as described in the fifty-first chapter: "By way of the fourteen essential principles of generation, or else: abiding and arising, entering and perfecting, consecration and empowerment, absorption, offering, and withdrawal." Thus, having generated the deity, one subsequently meditates on the recollection of the glorious Heruka. When weary from meditation, one withdraws the wheel arranged at the heart during the four sessions, protects oneself with the fierce mantra, and arises.
Having performed the approach in terms of its characteristics, number, and duration, and after the ritual of the site is completed, the ritual of the preparatory stage is explained: "Having thus armored oneself, the best [practitioners] should arrange [the deities] in the directions." The word "thus" refers to performing the five preliminary yogas and the three main yogas of absorption according to the previous ritual of approach, followed by the ritual of the Earth Goddess. Having arranged the emanation wheel at the heart, consecrated the eyes and feet, praised with the hymn of the wrathful deities, and issued commands to the obstructors, the ritual for pacifying obstructors is performed. This is the literal meaning of "having thus armored oneself." "Having armored oneself" means that one should don the armor at the very beginning of the ritual for pacifying obstructors.
Following the performance of the heroic postures of the vīra and vīrī, one should arrange the fences in the directions with the mantra vajra-bhañjana hūṃ; create the weapons of the crossed vajra with vajra-medinī bandha vaṃ hūṃ; and arrange the weapons of the vajra fence, circular in nature like a wheel, with vajra-prākāra haṃ. With sva-ra-jāla hūṃ traṃ hūṃ, one creates a vajra canopy above and a lattice of arrows below. With oṃ vajra-jvālānalārka hūṃ, a lattice of weapons is formed, surrounded by a garland of blazing fire. The benefit of this is that even Śakra, the lord of the gods of the Heaven of the Thirty-Three, cannot destroy one who is thus armored.
Following that, one should apply drops of perfume and perform the preliminary consecration of the deities. The preliminary consecration of the vases, the preliminary consecration of the outer and inner homa offerings, the preliminary consecration of the bali offering cake, and the preliminary consecration of the disciples should be understood as supplementary to the Vajraḍāka Tantra. The meaning of this is as follows: on the day of the constellation Puṣya and the planet Jupiter, a yogi who has received empowerment and possesses a suitable location should, together with practice companions, place a pill of the five amṛta substances in the mouth and perform the preliminary service (pūrvasevā). First, having blessed the five types of offerings, one should hold the vajra and bell, don the crown and ornaments, and put on the upper and lower garments, and then perform the yoga of the immeasurables.
The five preliminary applications—the yoga of blessing, the yoga of protection, the yoga of accumulating merit, the yoga of emptiness, and the yoga of the main practice; the three types of meditative absorption of the main practice; and the concluding yoga of arising—should be performed along with the conduct, and the approach retreat should be carried out according to the signs, the time, or the number of recitations. Following that, the ritual of the site should be performed as it appears in the Vajraḍāka and the Abhidhāna. In the area of the site where one is a resident, one should meditate on the preliminary, main, and concluding stages as before. Prior to lifting the maṇḍala, the practice companions should offer praise with the One Hundred and Eight Names, while one meditates on the pride of the wrathful deity. The ritual of the Earth Goddess should be performed as it appears in the Vairocanābhisambodhi-māyājāla, and the maṇḍala should be lifted into the sky as in the Vajraḍāka, or placed at the heart as in this very root tantra.
After that, one should sit upon the maṇḍala and perform prostrations to the Buddhas of the ten directions, offer praise to the wrathful deities, and issue commands to the obstructing spirits (vighna). To compensate for any excesses or omissions, one should perform seven circumambulations. One should dispel obstructors through the view, perform the heroic postures of the vīra and vīrī, and establish the protection wheel using the wheel of Ucchuṣma. Having driven in the ritual daggers (kīla), one should apply drops of perfume, perform the ritual of the deities taking their seats, and perform the ritual of the deities taking their seats in the nine vases explained in the root tantra or the six vases appearing in the explanatory tantras.
The Inner Homa
One should perform the preliminary consecration through either a feast offering (gaṇacakra) or an external homa. One should also perform the preliminary consecration of the offering cake (bali) according to the Saṃpuṭa and the Ḍākinī tantras, and the ritual for the preliminary consecration of the disciples according to the Tattvasaṃgraha and the Vajraḍāka tantras. The extensive ritual for this should be consulted in the Manoharāvalī.
Having thus performed the preliminary consecrations, on the following morning at sunrise, one should lift the maṇḍala into the sky and then strike the lines. Regarding this, it is said:
"Having thoroughly protected oneself,
And being fully adorned with mantras and mudrās,
One should draw the terrifying maṇḍala
That bestows all accomplishments."
This briefly explains the activities of the master of the great maṇḍala. "Having thoroughly protected oneself" means that after completing the preliminary rituals, on the following day, one performs the yoga of the immeasurables, the yoga of blessing, the yoga of protection, the yoga of gathering the accumulations, and the yoga of emptiness. Then, having generated the deities of the "initial application" and the "supreme king of the maṇḍala," at the time of the "supreme king of activities," one generates the deities with the mantras of the six rituals, invites the wisdom beings (jñānasattva) to enter, confers empowerment, meditates on absorption (samādhi), and adorns oneself with the six mudrās. Thus, one should strike the lines and draw the maṇḍala that bestows all accomplishments.
Regarding the phrase "mindless cord," this refers to a cord made from the cloth of a corpse.
"Great blood" (rudhira) is an illustration; it should be dyed with the colors of the five amṛtas. "The glorious supreme city of Heruka, the terrifying maṇḍala, should be laid out with lines" is a brief teaching on the ritual for laying the lines. "Four cubits or eight cubits" means that the initial and final measurements should also include a six-cubit center. Since that is merely an illustration, the meaning is that one should act according to one's capacity. "Four-cornered, with four gates, and beautifully adorned with four archways" is easy to understand. "The mantrin should analyze it as double" means the outer maṇḍala is double the size. "Offer to the Cakrasaṃvara of the Ḍākinī Net" means making offerings to the maṇḍala that serves as the support for laying the lines, or the jñānasattva making offerings to the samayasattva of the lines.
"In its center, a lotus with eight petals, a blazing hub, and complete with filaments should be placed" teaches the drawing of the support for the wisdom wheel (jñānacakra); the ground of the eight-petaled lotus is yellow. The eastern lotus petal is blue, the southern yellow, the western red, the northern green, and the intermediate directions are of mixed colors. It is surrounded by a garland of jewels. The black eight-spoked mind wheel (cittacakra) is provided with eight pillars and surrounded by a garland of vajras. The red eight-spoked speech wheel (vākcakra) is provided with eight pillars and surrounded by a garland of lotuses.
The body wheel is white, with eight spokes and eight pillars, completely encircled by a garland of wheels. The samaya wheel has four gates, walls of the five precious gems, cornices, and archways, adorned with the eight charnel grounds and surrounded by a vajra fence and a blaze of fire. Having thus shown the supporting maṇḍala, the placement of the supported deities is as follows: "The hero to be placed at the center," it is said; he should be placed by any appropriate means, such as being cast in metal, carved in relief, or painted in a drawing. The "hero" is the resultant Heruka who has triumphed over the four Māras. "Possessing a terrifying and fierce form" means he is endowed with the nine dramatic moods. Furthermore, the peaceful body is endowed with the major and minor marks; the enriching body is fully adorned with all ornaments; the magnetizing body radiates red light rays; and the wrathful body possesses the physical moods of the seductive, the heroic, and the terrifying; the verbal moods of laughing, reviling, and roaring; and the mental moods of compassion, peace, and wonder—it is the form of the Great Terrifier endowed with these. His characteristics will be explained in detail later. "Radiant and intensely blazing" means his majesty is like the fire at the end of an aeon. "Laughing loudly with the sound 'Ha Ha'" means the right face laughs to subdue Brahmā, and the back face reviles with bared fangs to subdue Gaṇeśa.
With his left face, he subdues Rāhu, the king of the asuras, as he forcefully thrusts Brahmā’s head into his mouth. His central face possesses a seductive expression and embraces the consort Vajravārāhī. "Adorned with a garland of skulls" means that he wears a crown of the five buddhas and is beautified by five skulls. "With three excellent eyes" refers to the three eyes located in the middle of his eyebrows. "Possessing four faces" refers to the four expressions already explained; intending to show the four faces as blue, yellow, red, and green, he has twelve arms. With two of these he holds the skin of a white elephant, and the first two hands embrace the vajra and bell. "With excellent eyebrows, the vajra-brow" means that his eyebrows are curved like a vajra. By holding the vajra in the first hand, the remaining four implements in the right hands are indicated: the hand-drum, the curved knife, the battle-axe, and the trident. "Holding a khaṭvāṅga in his hand" means that by holding the khaṭvāṅga with the middle left hand, the four implements in the left hands are indicated: the bell, the skull-cup, the noose, and the head of Brahmā. "Adorned with a garland of fifty" means he wears a necklace of fifty human heads. Regarding his standing posture with the right leg extended, treading upon Bhairava and Kālarātri, this is not mentioned here as it is understood from the explanation in the fifty-first chapter. Having thus explained the Blessed One, the characteristics of his consort are now explained:
Regarding the goddess situated in front of him, it is said: "She is the one called Vajravārāhī." She dwells in the manner of embracing from the front. Although she is the red-colored goddess Vajradhātvīśvarī, she is renowned as Vajravārāhī in relation to the fierce Bhairava. "Extremely terrifying" means that her face slightly bares her fangs. "Facing the great terrifying Bhairava" means she embraces the Bhagavatī, the consort who subdues Bhairava and Kālarātri. "Three-eyed and of fierce form" means she is red in color, has three eyes, and is of fierce form with her left leg extended. In her left hand, she holds a kapāla filled with blood. The blood dripping from her mouth is a sign of her having spoken the twelve branches of the excellent speech. "Together with gods, asuras, and humans" means that with her right hand she holds a curved knife (kartṛkā), and by making the threatening gesture (tarjanī-mudrā), she subdues the eight classes of beings: gods, gandharvas, yakṣas, rākṣasas, nāgas, asuras, humans, and kinnaras. "The twenty-four ḍākinīs" means there are eight blue ones with one face and two hands in the mind wheel, eight red ones in the speech wheel, and eight white ones in the body wheel; they hold curved knives and kapālas, have two hands, and are adorned with the five mudrās. "Arisen from the family of Vajravārāhī" means she is symbolized by the twenty-four emptinesses. "In the cardinal and intermediate directions..."
Regarding the phrase "the directions," these are the four inner wisdom goddesses and the four gatekeepers. "The intermediate points" refers to Yamāntakī, Dṛḍhā, and the others. "One should make offerings to the wheel at the hub" refers to the wheel of the maṇḍala in the center of the celestial palace. "Likewise, here the heroes also" refers to the heroes of mind, speech, and body—black, red, and white—who have one face and four arms, and hold a vajra, a bell, a ḍamaru, and a khaṭvāṅga. "The wheel also at another time" means they abide upon the three wheels previously explained. "Offerings" means entering into union with the twenty-four heroines; furthermore, this is the offering of the five types of offerings. "If the practitioner desires accomplishment" means that at the time of receiving the accomplishment, by entering into union with the action mudrā, one should "make offerings to the non-dual hero." Here, with reference to the yogi who follows [the practice], the drawing of the image is taught. Previously, when the Buddha taught the Dharma through the emanation wheel of the body, the bodhisattva Kṣitigarbha [visualized] the five skull-garland Buddhas as the five elements. [He visualized] the five channels of the crown, the three eyes, the four faces, the four channels of the throat enjoyment wheel, the twelve remaining channels of the twelve arms, and the six channels of the six sense faculties with the six hands.
The right leg extended symbolizes the channels of feces and urine, indicating that future yogis should meditate on the wheels of the channels. Thus it is taught.
In terms of Avalokiteśvara, the five skull-cups symbolize the five winds of the crown wheel; the three eyes symbolize the three winds; the four faces symbolize the four winds of the throat; the twelve arms symbolize the twelve winds of the throat; and the six arms symbolize the winds of the six sense faculties. The two feet symbolize the cessation of the winds of feces and urine.
In terms of the bodhisattva Mañjuśrī, the five skull-cups symbolize the five wisdoms; the four faces symbolize the four wisdoms; the three eyes symbolize the three doors of liberation; the twelve arms symbolize the twelve perfections; the six mudrās symbolize the six perfections; the two feet symbolize non-abiding in either cyclic existence or peace; the tiger skin symbolizes freedom from the afflictive and cognitive obscurations; and the fifty-one human heads symbolize the purification of the fifty-one formations. As this is also explained in the Saṃpuṭa, one should not entertain doubt.
The four vases symbolize the four wisdoms and the four emptinesses. The wisdom of the dharmadhātu appears as the wheel of the mind; the discerning wisdom appears as the wheel of speech; the mirror-like wisdom appears as the wheel of the body; and the all-accomplishing wisdom appears as the wheel of activity. The five walls appear as the five wisdoms; the four doors appear as the four doors of liberation; and the four archways appear as the four meditative concentrations.
The eight charnel grounds appear as eight buddha-fields. The eight trees are the eight trees of awakening. The eight nāgas are the eight patrons. The eight directional protectors are the eight buddhas, such as Vipaśyin. The eight messengers are the eight hearers. The eight clouds are the eight pratyekabuddhas who demonstrate the manner of passing into nirvāṇa. The eight [sites] such as the burnt and the unburnt are the eight buddha-fields. Thus, in the center of the eight wheels of the Dharma of the Vehicle of Characteristics, such as the names of Vipaśyin and the others, which surround it, resides Cakrasaṃvara. Because this is the direct path, the heart essence of the teaching, the meaning is that on the eleventh ground, all are awakened as Cakrasaṃvara, the direct path. The vajra fence signifies the turning of the Dharma wheel of the Vajrayāna, and the firelight signifies the burning away of the obscurations of afflictions and the knowable.
Having thus taught the ritual for arranging the deities, the remainder is as follows: having lifted the maṇḍala, one should merge it with the descent of the preparatory deities, ring the vajra and bell, and perform seven circumambulations to compensate for any excesses or omissions. Now, the vases are to be inserted. Regarding the words, "Then, as for the vases," and so forth: the material of the vases is precious gems or clay; they should be made with flared openings, bulbous bellies, narrow necks, and hanging lips. This is the meaning of the ritual. They should be free of stains and impurities at the base and so forth.
"Thus it is said" means having been well-washed and anointed with fragrance. "With pearls, gold, jewels, coral, silver, and copper" means that upon the vases containing the five precious substances, the five grains, the five medicines, and the five nectars (amṛta), one should place a vessel filled with all kinds of food. "The vessel should be placed on top" means it should be placed upon a skull-cup containing the five kinds of nectar. "The neck is wrapped with a cord" means it is bound with a thread of five colors. "The mouth is adorned with petals" means the mouth is decorated with fruit. "Well-wrapped in a pair of garments" means that each of the eight vases is wrapped in a pair of garments representing method and insight. "The eight are to be arranged at the gates" means that the eight—Victory, Auspiciousness, Accomplishment, Miraculous Power, Conquest, Complete Victory, Achievement, and Protection—are to be placed at the four gates and the four intermediate directions. "The ninth vase, well-wrapped in a pair of garments, is to be placed in the center" means it should be wrapped in red and black garments; this is the vase of complete victory. "Adorned with gold, silver, jewels, or pearls" means the vase is inlaid with various precious gems. If one asks whether the single vase should be made of precious materials: "The entire maṇḍala is well-decorated with jewels and gold" means that the symbols of the deities of the maṇḍala should also be beautifully adorned with jewels.
In such a way, if one makes offerings with a vase to the delightful, supreme city of Cakrasaṃvara, there is no doubt that accomplishments (siddhi) will be attained. Having thus explained the vase, now for the consecration of the offering substances: "One should thoroughly sprinkle with scented water that completely permeates oneself." This means that one should purify the offerings by permeating them with the mantra of the four-faced Hūṃkāra. If one desires accomplishments, "one should offer flowers, incense, lamps, and scented water, and a hundred lamps." This means that one should generate the hundred vessels of the five hero meats as goddesses and offer them. Having thus accumulated and consecrated them, the offering and the presentation are what is called "a hundred lamps." Having thus consecrated the accumulated substances, now for the invitation of the wisdom-being (jñānasattva): "The ḍākinīs of space should be mentally arranged all above," and so forth. With the mudrā of "pheṃ pheṃ," one invites the wisdom-being, and as they arrive in the intermediate space, one should praise them with the one hundred and eight names arising from the Vajraḍāka heart mantra of the ḍākinīs, and offer the water for the feet (argha) as it appears in the Vajraḍāka Tantra. Binding the mudrā of the birth-place, they reside in the heart wheel, the abode of the sky-farers (khecara); the ḍākinīs of the earth's surface reside in the speech wheel; those of the underworld reside in the body wheel; and the twelve mātṛ reside in the cardinal and intermediate directions.
Then, having made the request for empowerment, one should arrange drops of perfume and heaps of flowers upon the surface of a mirror, bathe the deity, and confer the empowerment upon oneself. Next, regarding the worship of the maṇḍala, it is said: "If one desires the supreme accomplishment..." and so forth. One should worship the sixty-two heroes and heroines of the glorious Heruka maṇḍala with a hundredfold offerings of perfume and the like.
Then, following the accumulation of merit, one should offer tastes and textures, such as beautiful forms and melodious sounds. Regarding the final explanation of the textures, it says: "Red banners and likewise yellow..." A banner refers to a corpse-cloth or one marked with the five nectars and the ashes of the charnel ground. Red is for Speech, yellow for the Wisdom ḍākinīs, white for Body, black for Mind, pale yellow for the female gatekeepers, and variegated for the goddesses of the intermediate directions; these should be offered.
The substances of the maṇḍala consist of many flower garlands—blue in the east, yellow in the south, red in the west, and green in the north—as well as canopies and [ornaments] marked with vajras, jewels, lotuses, and crossed vajras. The protective substances include very beautiful arrows with silk streamers, ten ritual daggers (kīla), white mustard seeds, and guggulu incense. Regarding the substances for the inner homa, it is said: "Likewise, with food and drink..." This refers to food of a hundred flavors, grape wine, and so forth. One should perform the worship while remaining in meditative equipoise.
Regarding this, one should generate oneself together with the companions of the practice as the deities of the maṇḍala, and with the right and left hands acting as the pouring and dipping ladles, make offerings to the deities of the body’s cakras. The meaning of this is as follows: first, at the time of sunrise, lift the maṇḍala into the sky. Take a cotton thread, smear it with charnel ground ash, and twist it well. It should be twice the size of the maṇḍala and have a thickness equal to one-twentieth of the door-width. Dye it with the five colors mixed with great blood and the five nectars (amṛta), and inscribe upon it the syllables HŪṂ, OṂ, TRĀṂ, HRĪḤ, and AḤ. Generate it as having one face and two arms, and through the light rays of the eyes and the thread, cause the wisdom-being (jñānasattva) to enter. Offer the five offerings, place it in a vessel of gold or the like, and recite the mantra OṂ VAJRA SŪTRA MĀTI KRAMA HŪṂ one hundred and eight times.
Anoint the maṇḍala circle with scented water consecrated by the recitation of the mantras of all the deities. Visualize a yellow syllable JAḤ placed in the eyes, appearing as the sun and moon respectively. Observe where the center and the doors are located. The supreme practice companion, having inhaled the syllable HŪṂ with the breath of the nose, should emit it through the secret vajra path and place it in the form of Vajra Hūṃkāra. Hand the thread to their hand with the syllables JAḤ JAḤ. The master faces east and the disciple leads, facing west, and they should strike the first Brahma-line. The master then faces north and strikes the second Brahma-line.
The ācārya, standing in the southeast and facing north, should strike the eastern line. The ācārya, standing in the northwest and facing south, should strike the western line. Turning back and remaining in that same place, facing east, he should strike the northern line. Standing in the southeast and facing west, he should strike the southern line. In the same manner, the lines for the parapet and the intermediate directions should be struck.
Starting from the Brahma-line, the seventeen-fold pañjarikā wall is formed; on the twentieth [part] are the walls of the door-sides; on the third [part] is the wall of the architrave; and on the fourth [part], the archway (toraṇa) together with the parasol is completed by means of eleven vajras and up to thirty-two [parts]. The door is one-eighth of the wheel; starting from the center of the door, on the third and fifth [parts], the door-frames and the side walls are made.
Thus, having completed the lines of the four corners, one should drive into the center a kīla of Amṛtakuṇḍalī, with the upper part being wrathful and the lower part a single-pointed vajra. Having tied a double-strand cord to it, starting from the Brahma-line, three parts are for the lotus, and one part is for the surrounding curved knife or jewel. Outside of that, three parts are for the wheel, and one part is for the surrounding vajra garland. Outside of that, the three parts of the Speech Wheel are surrounded by lotuses; outside of that, the three parts of the Body Wheel are surrounded by a garland of wheels. Outside of that, the vajra fence and the two successive tiers of fire-light should be drawn, encircling the ends of everything.
Having thus laid out the lines, in order to repel obstructing vighnas, one should strike the directional guardians with ritual daggers (kīla) and then apply the colors. If available and one possesses the means, the colors should be made from precious substances such as gold, or else from a mixture, or from pigments. White is made from bone powder from a charnel ground; black from ashes; red and yellow from fired and unfired bricks; and green from a mixture including human bone. Having arranged the seed syllables of the five families, generated them as deities, and absorbed the wisdom beings (jñānasattva) into them, one should offer the five offerings and recite the mantra "Oṃ vajracitra samaye hūṃ" one hundred and eight times. Together with the syllable "Hiḥ," one should generate their majestic splendor.
Then, first the ācārya should open the gates, draw the mandala, and fill the hole of the central ritual dagger. Having tested the color at the Ishāna corner, the disciples may also draw as they please. As previously explained, one should arrange the five wheels and place the seed syllables of the deities, their hand symbols (chihna), or their great mudrās of the body. One should draw the five colors in sequence: blue, yellow, red, green, and white. The red is for the sensory qualities; the white for the jewel frieze; and the black for the lattice and half-lattice. In the east, one should draw a gateway marked with a vajra; in the south, a jewel; in the west, a lotus; and in the north, a gateway marked with a crossed vajra. On its eight sides, one should draw the eight charnel grounds as previously taught.
Then, at the time of evening, having thoroughly smeared the entire surface of the maṇḍala with fragrant substances and gathered all the ritual substances such as the vases, one should also arrange the protective substances such as the ritual daggers and arrows. Having raised the maṇḍala with the vajra-raising mudrā, one should invoke the deities with their respective heart mantras. Having entered the maṇḍala, one should prostrate to the tathāgatas and praise them with the wrathful hymns. Having cleared away obstructing spirits (vighna) with the mantra of Amṛtakuṇḍalī, one should recite the seven-syllable mantra seven times while circumambulating to supplement any omissions or deficiencies.
Then, having performed everything as previously explained—from the stages of abiding and arising, entering and completing, the blessing, the empowerment, the meditative absorption (samādhi), and the offerings—until the point where it says, "one should withdraw," one should make perfect offerings with all types of offerings and also perform the fire ritual (homa) and the offering cake (bali). The detailed explanation should be consulted in the Manoharā-mālā. This concludes the commentary on the second chapter.
Now, once the master’s (ācārya) activities are complete, the ritual for the entry of the disciples and the conferral of empowerment will be explained. Regarding the line, "Then, with all things, the practitioner..." the "practitioner" refers to the disciple who has undergone the preparatory rites. "With all things" refers to the five sensory qualities. "First, one should please the master" means that one should perform a feast offering (gaṇacakra) with the five sensory qualities for the master and the practice companions. "Desiring accomplishment, with perfect meditative equipoise..." [the text continues].
"Thus" means that the disciple should possess one-pointed concentration. "Worship the guru as much as possible" means that one should make offerings with whatever collection of the five sensory qualities one has acquired. Having thus first pleased the ācārya, the ācārya should perform the ritual of accomplishment. On the very night the maṇḍala is drawn, one should worship the maṇḍala with Rūpavajrā, Śabdavajrā, Gandhavajrā, Rasavajrā, and Sparśavajrā, and then confer the empowerment upon the disciple.
If one asks how that is to be done: "Adorned with bells, purified, and flowers and incense," and so forth. One should make offerings in the form of the five sensory qualities, or alternatively, the ācārya performs the preliminary rites and desires the disciple to enter on the following day. As it is said: "Clothing, the five mudrās, and so forth; the branch of insight is like a kīla." Thus, one should accomplish the practice together with the branch of insight. Together with the action mudrās of twelve, sixteen, or twenty years of age, one should meditate on the immeasurables, the blessing, the protection, the yoga of emptiness, the initial union, the supreme king of the maṇḍala, and the supreme king of action, and then confer the empowerment upon the disciple.
If one asks how that is to be done: "Bells, purified," and so forth. Having bestowed the layman’s vows and the bodhisattva vows, one generates the disciple as a mantra deity. Having applied drops of perfume to the locations of the sixteen goddesses upon the purified body, one proceeds.
One should arrange thirty-six flowers, fumigate with incense, and adorn [the practitioner] with the deities of the body-maṇḍala. "Extremely melodious" refers to a sixteen-year-old girl who possesses a charming form, a melodious voice, a fragrant scent, and delightful tastes and textures; because she is characterized by these, she is called "melodious." "Ring the bell" is a name for the avadhūtī channel. "The practitioner beats the drum" refers to a twenty-year-old, who serves as the basis for enjoyment. Through these, the bliss of meditative concentration and untainted bliss should be generated. If dullness, lethargy, or agitation arise, they should be countered with their respective remedies. If the state of "separation from joy" occurs, one should utter "ha ha"; this is the method for reversing the movement of the winds upward.
After the practice has been completed in this way, the ritual for the entry of the disciples is taught: "In that way, according to the ritual, the maṇḍala..." This means meditating upon the sixty-two deities according to the ritual. Since the maṇḍala is endowed with all the qualities of sensory desire, one should make offerings to the maṇḍala. While the Vajra Master remains inside the maṇḍala, the Action Master should bind the disciples behind a curtain: with a lower garment consecrated by reciting the seven-syllable mantra, an upper garment consecrated by reciting the Hūṃkara mantra, a face veil consecrated by reciting the four gatekeepers, and a turban consecrated by reciting the Vajroṣṇīṣa mantra. Having filled their cupped hands with flowers, they are led inside the curtain and asked, "Kaṣṭambho?" (What is it?)
The disciple should say, "I am a fortunate one." Then, having performed the sevenfold purification and taken the vows, the vajra is placed at the heart, the mind of awakening is generated, and the disciple is generated as the deity of the Solitary Hero. Having made offerings, the initiation should be conferred with the water from the external vase. Then, by the words "and having performed circumambulation," the inner entry is shown: the disciple, holding a vajra, stands at the eastern gate while reciting "Kākāsyai hūṃ jaḥ." Then, having circumambulated, they are led through the northern gate while reciting "Ulūkāsyai hūṃ." Then, having circumambulated, they are bound at the western gate while reciting "Oṃ śvānāsyai vaṃ." Then, having circumambulated, they are brought under control at the southern gate while reciting "Oṃ sūkarāsyai hoḥ." Then, having been led back through the eastern gate, they are made to say "Ā khaṃ vīra hoḥ," and it should be said, "The disciple has entered the maṇḍala equal to space."
Then, the proclamation of the deity's samaya and the proclamation of the ācārya's samaya are indicated by the word "also." Following that, the descent of wisdom is taught by the words: "The ācārya, being in profound meditative equipoise..." This means that the ācārya, with a one-pointed mind, opens the disciple's heart and his own heart with the mudrā for opening the gates. He then inserts the stainless vajra from his own heart into the disciple's heart. The descent should be effected through the physical yogic exercises (yantra), the verbal and mental yogic exercises, and the yogic exercises of substances. If the wisdom does not descend, the initiation should not be conferred.
"One should cause [the disciple] to enter that sublime city" means that one should cause [the disciple] to see the deity of the wisdom of the nirmāṇakāya. Once wisdom has descended, the sublime maṇḍala of the nirmāṇakāya is seen. Thus, the teaching on entering the secret maṇḍala is as follows: "Having approached from the southern direction" means that one enters from the left side of the ācārya. "There, one should cast the handful of flowers" means that one should cast them with the mantra pratīccha hoḥ. Whichever [deity] it falls upon, that one should be taken and bound with the mantra pratigṛhṇa tvaṃ imaṃ sattvaṃ mahābala. Then, the face-veil should be removed and the deity of the maṇḍala of one's own family should be shown. Having thus performed the five outer entries and the eight inner entries, the empowerment should be conferred thereafter.
Then: "The ācārya, being well-settled in meditative equipoise, should worship with the mudrā." This means that one should meditate on the absorption of passion with the mantra oṃ sarvatathāgatānurāgaṇavajrasvabhāvātmako ’haṃ. Having blessed the vajra and lotus, [the disciple] is inserted through the mouth and brought out from the secret space of the consort. Having generated [the disciple] as the solitary hero in union with the consort, the wisdom-being is inserted, the armor is donned, and the empowerments of water, crown, vajra, lord, name, vajra-vow, hand-symbol-vow, mantra-vow, and the vow of the five offerings should be bestowed. Then, the empowerment of non-retrogression should be conferred upon the disciple.
Have them offer supplications. Having bestowed the fourteen root downfalls, such as the ten beginning with "Reviling the Vajra Master," place them upon the lion throne. Generate the sixty-two deities within their bodies and cause the wisdom beings (jñānasattva) to enter. Don the armor and, as before, confer the empowerment of the vase of irreversible victory. This includes the water, crown, vajra, lord, and name empowerments; the opening of the eyes; the showing of the mirror; the conferring of wisdom; the handing over of the bow and arrow; the emanation of the body of emanations; the speech of the bell; and again, the showing of the mirror for the mind. Then, grant the five types of authorization for all the tantras, the vajra conduct of body, speech, and mind, the prophecy, the encouragement, the consolation, and the final authorization. These constitute the ten branches. The vase empowerment upon the reflected-image maṇḍala is the meditative equipoise; "offering the mudrā" is the brief explanation.
Now, for the secret empowerment upon the body maṇḍala: it is said, "Then, on the following day for the disciple." Having requested the departure of the colored-powder deities and divided the feast circle (gaṇacakra), the disciple offers a supplication for the secret empowerment. Having bestowed the four vows, such as "You must kill living beings," and having caused them to meditate on the stages of the tantra, the stages of mantra, and the stages of wisdom, one applies the drops of the five nectars (amṛta) and fragrance at the three places, reciting the great vermilion mantra three times. It is said: "One should apply the drops there." This refers to applying the drops of the five nectars and fragrance at the three locations.
The disciple should take the bodhicitta, which is endowed with great vermilion, from the tip of the vajra or the tip of the lotus, using the ring finger or a conch vessel. The master, having placed the drop of the melted [essence] from the mouths of the Buddhas of the ten directions upon the disciple’s tongue, generates the absorption of the three joys for the goddess Rasavajrā. By generating the vow of meditative concentration and the untainted vow through the knowledge of the fourth—the emptiness of taste—he should utter the inspired speech: "How wondrous is great bliss!"
Then, having performed a feast offering (gaṇacakra), the wisdom-gnosis empowerment (prajñājñānābhiṣeka) should be conferred in the bhaga of the maṇḍala. By generating the deity as an illusion from the method and wisdom of the parents, one should show the reflection in a mirror, saying: "The deity is generated from the collection of causes and conditions—the moon, the ten grounds, the recitation of 'Ahaṃ', the mantra, the robe of the womb, and the mudrā of joined palms." Having thus requested the wisdom empowerment, the disciple prostrates at the feet of the Guru and the Wisdom Consort, and receives the vows. Furthermore, for the sake of entering into union with the action mudrā (karmamudrā), who is adorned with the substances purified by the four branches of approach and accomplishment and with drops of flowers, the disciple is directed to touch the central space-channel (ākāśanāḍī) among the four elements. The realization of the absorption of the emptiness of tactile sensation is what is called "opening the face and showing the maṇḍala."
Regarding the phrase "Whatever the deity's abode may be," the deity is the untainted bliss-emptiness, and its abodes are the "smoky one," the "lotus-like one," and the "deer-like one."
Regarding the phrase, "There, that should be correctly shown": this refers to the disciple’s arising of certainty through the guru’s direct, altruistic pith instructions concerning the union of bliss and emptiness; this is "correctly shown." Following the conferral of the wisdom-knowledge empowerment (prajñājñānābhiṣeka) upon the disciple, permission should be granted, stating: "By means of the eighty-four thousand gateways of calm abiding (śamatha), I shall show you the direct path of the eighty-four thousand insights (vipaśyanā) of emptiness." Then, at sunrise, the disciple should offer a fee (dakṣiṇā) to the guru. Then, having performed prostrations and circumambulations, one should pay homage to the maṇḍala, the bhaga, and the guru, the ācārya, through the ritual of mantra and mudrā. The phrase "Then, the fee to the gurus" is easy to understand. As for the necessity of doing so: "The practitioner should thoroughly please [the guru]," which means that immediately after definitely receiving the empowerment, one must certainly offer a fee.
Next, the benefits of the empowerment are shown: "Then, for that, the ḍākinīs..." and so forth. By practicing the absorption of the four joys together with the thirty-two ḍākinīs and the four wisdom goddesses, such as Ḍākinī and the rest, the practitioner will outshine all wandering beings. The second benefit is that if this extraordinary empowerment is accomplished, the obstacles of all the three worlds will not be able to act, and one will become invisible, travel underground, and move through the sky.
The yogi’s mere wish for swift-footedness, the extraction of essences, and so forth, will be fulfilled at all times. The third benefit is the ability to manifest multiple forms, to travel through the sky and issue commands to or punish the ḍākinīs, and to provide assistance—all of which are produced in an instant by a mere glance. If one asks, "What happens if one has not received empowerment?" it is said: "The mantrin who has not seen the maṇḍala." This teaches by way of an analogy that even if one performs meditation and recitation without having received empowerment, accomplishment will not be attained; it is like striking the sky with one's fist in the hope of hearing a pleasant sound, or drinking the water of a mirage. To show how this is superior to all other classes of tantra, it is said: "This yoga is the most supreme." If one receives empowerment in Cakrasaṃvara, one becomes a master of the four classes of tantra and is fit for the accomplishments of the four classes of tantra. Furthermore, by overwhelming the twenty-four fierce and terrifying deities and others through laughing, gazing, holding hands, and embracing, one becomes the lord of all through the empowerment received here. If one asks, "Why does receiving empowerment elsewhere not make one a master of Cakrasaṃvara?" this supreme maṇḍala that reveals the path of direct perception did not appear even to Buddhas such as Kāśyapa, nor will it appear during the time of future Victorious Ones such as Maitreya.
If one asks, "In that case, is the meaning of all tantras pervaded by the meaning of the Cakrasaṃvara tantra?" it is said: "Whatever is explained or not explained, all that resides in the glorious Heruka." This means that the subject matter of all the tantras of the four classes, whether explained or not, is taught to be the nature of the three bodies, the glorious Heruka. This concludes the explanation of the third chapter.
Having thus explained the conferral of empowerment, the arrangement of the deities will now be explained: "Then the yoginīs sport upon the ground." The yoginīs are thirty-seven in number. "Sporting upon the ground" means taming disciples through the three modes of mastery, enjoyment, and dissolution.
Why is the arrangement of the deities explained after the empowerment? It is because the arrangement of deities is taught as common to the three maṇḍalas: the colored powder maṇḍala, the body maṇḍala, and the bhaga maṇḍala. Their characteristics are presented in connection with the stages of the disciple's entry, beginning from the body wheel and extending up to the mind wheel. Regarding their abiding in the center of body, speech, and mind, it is said: "As it is externally, so it is internally." Here, "externally" refers to the reflected image, "internally" to the body, and "secretly" to the bhaga. These are the twenty-four ḍākinīs, primarily taught in relation to the wheels of body, speech, and mind. These were already established previously.
This means that the deities to be arranged within the three maṇḍalas are deities who have been established from the very beginning. Having thus shown the arrangement of the deities, the mantras for them are taught as follows: "To the mantra that expresses one's own name, append HŪṂ HŪṂ PHAṬ at the end." This refers to the recitation mantras for arranging the deities in the three maṇḍalas. Regarding the statement, "If one sees this supreme yoga," it means that if one sees these mantras of the heroes and heroines, then "others are like straw without essence," as it is said; this is like threshing chaff when one desires the grain. "OṂ is the illuminator of all, bestowing all desired accomplishments," which means it bestows the three types of siddhis. Thus, the benefits of the recitations for arranging the deities are taught: "One becomes a hero and achieves accomplishment," which refers to the completion of the approach phase upon obtaining the signs. "One sees the maṇḍala in the house" means seeing the reflected image, the body, and the bhaga in their own respective places. Having understood this, the Tathāgata taught that by constantly meditating through the path of direct perception, one will undoubtedly achieve accomplishment. By implication, this also teaches the extraction of the mantras for the heroines: the heart mantras and near-heart mantras of the Father and Mother, the mantras of the heroes and heroines, the two armor mantras, the two eight-line mantras, and the eleven [mantras] including Ucchuṣma; these are the four methods for extracting the mantras.
The extraction [of the mantras] is first by way of the yantra, then by way of the names, then by way of the vowels and consonants, and then as a partial extraction. In this Root Tantra, four types of extraction are taught: the extraction of the mantras of the Heroines by way of their names, the extraction of the Eight-Line Mantra by way of the vowels and consonants, and the two armors as partial extractions. Regarding these, first, the extraction of the mantras of the Heroines by way of their names is taught implicitly. This concludes the explanation of the fourth chapter.
Thus, having explained the meditation on the deities through the first three chapters, the teaching on the extraction of the mantras for recitation begins with the extraction of the Root Mantra. Regarding the basis for the extraction of the mantra, it is said: "Then, in the source of all phenomena, at the center of the variegated [lotus], is the indestructible virtue." One should smear a level area of the ground with the five nectars, scatter loose flowers, and draw an eight-petaled lotus in the center of a triangular source of phenomena (dharmodaya). At its center, one should write the indestructible, virtuous letter A. Having written it, it says: "According to the ritual, one should gather all phenomena into the mantra." This means that one should write the final letter of all [the alphabet], which is the single dharma of speech consisting of the vowels and the fifty consonants.
To show the meaning of the extraction, the mantra phrase here is: "Having equalized the vowels and consonants." This means that by arranging one vowel and seven consonants on each of the eight petals of the lotus, they become equal. "Knowing them in groups of four..." [and so forth].
This refers to the eight classes of the four equalities. If one asks what is accomplished by extracting [the mantra] from these, it is that all purposes are fulfilled. By relying on this extraction of the mantra, the three accomplishments—mundane, common, and supreme—are generated. Furthermore, when applied to the cakras of the body in the completion stage, the cause for generating the specific characteristics of sound is the triangular nirmāṇacakra at the navel. In the center of that, which has sixty-four channels and eight petals like a lotus, the vowels enter and the consonants are adorned by the outward-moving winds. In that place, the ācārya, the king of the mind, causes the mantra to emerge in the manner of a mantra from the eight locations, such as the palate and the throat. That triangular source of phenomena (dharmodaya) is also the center of the maṇḍala of the body.
The feet are the wind maṇḍala, the navel is fire, the belly is water, the heart is earth, and the head is the center of the space maṇḍala. In the center of that which possesses the eight limbs, one should extract the mantra from the maṇḍala that symbolizes the four gates; this is what is taught by implication. Regarding the method of extraction: the fifth of the fifth is ma. The fourth of the fifth is bha. The third of the first is ga. The twenty-ninth is va. The first of the fourth is ta. The fourth of the semivowels is va. The second of the semivowels is ra. The thirtieth is śa. The twenty-sixth is ya. Half of half of a hundred is ma. The thirty-third is ha. The first of the first is ka. The third of the semivowels is la. The third of the first is ga.
The thirty-second is sa. The fifth of the fourth is na. The fourth of the fifth is bha. The first of the semivowels (antaḥstha) is ya. The third of the second is ja. The first of the third is ṭa. The fifth of the fifth is ma. The first of the first is ka. The eleventh is ṭa. The sixteenth letter is ta. The first of the third is ṭa. The first of the first is ka. The first of the third is ṭa. The twenty-sixth is ya. The third of the fourth is da. The second of the ūṣman is ṣa. The first of the first is ka. The twenty-seventh is ra. The third of the first is ga. The twenty-eighth is la. The fourth of the fifth is bha. The thirty-first is ṣa. The fifteenth is ṇa. The twenty-fifth is ma. The second of the first is kha. The twenty-sixth is ya. The thirty-second is sa. The final of the ūṣman ṣa is ha. The thirty-second is sa. The fourth of the fifth is bha. The third of the second is ja. The fourth of the fifth is bha. The third of the ūṣman ṣa is sa. The twenty-seventh is ra. The first of the semivowels (antaḥstha) is ya. The twenty-first is pa. The second of the semivowels (antaḥstha) is ra. The thirty-third is sa. Likewise, the phrase "the letter dha itself" refers to the seed syllable of the Blessed One’s mudrā, which is taught as his own form. The first of the fourth is ta. The first of the ūṣman is śa. The twenty-eighth is la. The second of the first is kha. The fourth of the fourth is dha.
The second of the antaḥsthā is ra. The fifth of the third is ṇa. Following that, the letter vyā is explained as the vīra. The fourth of the first is gha. Then, the term "likewise" (tathā) refers to the first. The word "itself" (eva) serves to restrict the meaning; the eighth of the first class is ja. Alternatively, it is explained elsewhere as "likewise the eighth." The fifth of the fourth is na. The fifth of the fifth is ma. The twenty-seventh is ra. The fourth of the fourth is dha. The twenty-seventh is ra. The twenty-sixth is ya. The twenty-fifth is ma. The thirty-third is ha. The fourth of the fourth is dha. The fifth of the fifth is ma. The fourth of the fourth is dha. The first of the first is ka. The twenty-seventh is ra. The fourth of the semivowels (antaḥsthā) is va. The twenty-first is pa. The second of the ūṣman is ṣa. The twenty-sixth is ya. These are the king of secret mantras of Śrī Heruka. Regarding the vīra mantras such as kara kara and so forth, they are intended to be extracted in the Nigama-uttara (Ṛgveda-uttara); they are not taught here. This mantra is the mantra of Amoghasiddhi Heruka from among the Herukas of the five families in the Saṃpuṭa Tantra. In that [tantra], the twenty-four nirmāṇakāya vīras are divided and formed into mantras; however, when their respective classes are formed into mantras, they are Khaṇḍakapāla and so forth. When the eight-line [mantra] and this mantra are combined, they are designated by the name "root mantra" (mūlamantra).
In this regard, the eight-line [mantra] is the root mantra that performs all activities when it is not divided into eight parts and this mantra is not divided into twenty-four sections, consisting of a single oṃ at the beginning and a single hūṃ hūṃ phaṭ at the end. When the eight-line [mantra] is divided into eight parts, together with eight oṃs and eight hūṃ hūṃ phaṭs, it is called the acamantra, which is the mantra for emanating offerings. Dividing this mantra into twenty-four sections is the mantra for praise and recitation. The phrase "the secret mantra of the King of Vidyās" indicates its benefits. It is the supreme among all mantras of the Action and Yoga Tantras, in which all mundane, common, and supreme accomplishments are achieved, and which does not exist elsewhere. The phrase "others are essence-less, like grass" means that because it brings down uncontaminated wisdom, it is the appearance of the luminosity of the mind; such is the meaning. This is the explanation of the fifth chapter.
Having thus explained the extraction of the root mantra in the fifth chapter, the extraction of the armor mantras is shown by stating: "Furthermore, the twenty-two syllables." In the Uttaratantra, the names of the twenty-two deities are mentioned; however, with the intention of extracting the syllables for the yantra, only the names are mentioned here. Regarding the phrase "the seven-syllable heart mantra is the near-heart," the heart mantra indicates the dharmakāya, the near-heart mantra indicates the saṃbhogakāya, and the syllables of the root mantra indicate the nirmāṇakāya.
The near-heart mantra is taught in the Uttaratantra through the yantra for extracting the syllables of the seven deities; therefore, it is not presented here beyond its mere name. The actual mantras of both the heart and near-heart are taught in the eighth chapter in reverse order. Regarding the extraction of half of the armor mantras, it is said: "The seed of the eighth class of ya," and so forth. The eighth class counted from ya is ha. "Twelve vowels" refers to the twelve vowels joined with ha, which results in twelve has. "Omitting the intermediate syllables" means removing the six long vowels. "The Heruka of the six limbs" refers to the six short has that become the seeds of the six Herukas. "Union with the six heroes" means union with the mantras. If one asks how that is: Oṃ ha at the heart, Namaḥ hi at the head, Svāhā hu at the crown, Pauṣaṭ he at the shoulders, Hūṃ hūṃ ho at the eyes, and Phaṭ haṃ at the five limbs. Because these become the heart mantras of the six heroes, it is said: "Abiding perfectly as a single syllable." This means that by being joined with the six mantras, they are "perfectly endowed." "The practitioner should know them as the heart" means they have become the heart of the armor. Furthermore, when applied to ritual actions, they all become threefold: having meditated on the deity’s body in the generation stage and donned the armor from the heart to the limbs, the recitation is performed; this is called mantra.
Arranging [the syllables] upon the five spokes of the wheel and binding the yantra is called yantra, or "the mechanical device." The seed syllables generated within the skull-cup, along with medicinal substances such as agada and so forth, perform the function of repelling weapons and acting as protective armor; thus, it is tantra, the "tantra of medicine." This concludes the explanation of the sixth chapter.
Having thus explained the extraction of the half-mantra of the armor, the explanation of its application in conjunction with the eight-line melody is as follows: "Then, the thirteenth vowel," and so forth. In this context, the thirteenth vowel is o. The second letter is ma. That vowel should be joined with the letter; likewise, others should also be joined. The eleventh vowel is e. The fourth vowel is ī. The seventh letter is va. The eleventh vowel is e. The eighth is ra. The second vowel is ā. The ninth letter is śa. The second vowel is ā. The twelfth is ha. The twenty-third letter is the third consonant, which is extracted right here. In that regard, the second vowel is ā. That which is endowed with it is the fourteenth, which should be joined with the letter la. The fifteenth letter is ga, the fifteenth consonant. The twentieth letter is endowed with na, and should be joined with the third vowel, i. The fifteenth vowel is aṃ. The sixteenth is sa. That which is beautified by the letter aṃ is saṃ. That which is endowed with the third vowel, i, is the seventeenth, which is na.
The second vowel is Ā; it is joined with the eighth principal letter, Bha. The twenty-first letter, joined with the second vowel Ā, is Ṭa. The fifth vowel is U; the twenty-second letter joined with that is Ma. The thirteenth vowel is O; the fourth letter joined with that is Ta. The first class is Ka; having taken that, the twenty-fifth letter is to be joined with Ha. The first of the third class is Ṭa; the second vowel is to be applied to it. The twenty-eighth is Da; that is to be joined above the fifteenth, Oṃ. The first of the third class, together with Ra below, joined with the second vowel Ā, is to be joined with the twentieth letter, Ṣa. The thirty-first is Ra; it is to be joined with the second vowel Ā. The thirty-second letter is La. The thirteenth is O; it is to be joined with that. The thirty-third letter, Ga, is to be joined with Āditya and Vaṃ. The fourth mora is Ī; it is to be joined with the twenty-fourth letter, Bha. The fifth mora is U; the thirty-seventh is Ma; it is to be joined with that. The thirty-eighth is Kha; it is to be joined with the second vowel Ā. The forty-second is Sa; it is to be joined below. The forty-third is Bha; it is to be joined with the fifth letter, U. The forty-fifth is Va; it is to be joined with the second vowel Ā.
The fifth vowel is u, which should be joined with the forty-ninth letter, sa. The forty-seventh is ra, which should be joined with the second vowel, ā. The fifty-first is śa, which should be joined with the sixth vowel, ū. The fifty-second is va, which should be joined with the second vowel, ā. The fifty-third is śa, which should be joined with the thirteenth vowel, oṃ. The forty-ninth is śa, which should be joined with the sixth vowel, ū. The fourth of the semivowels is va, which should be joined with the second vowel, ā. It should be joined with the fifty-ninth ha, which is endowed with the fifteenth vowel, aṃ. The sixty-first is dha, which should be endowed with the second vowel, ā. The sixty-second is ra, which should be joined with the third vowel, i. The sixty-third is na, which should be joined with the eleventh vowel, e. The sixty-fourth is va, which should be joined with the second vowel, ā. The sixty-fifth is gha. It should be endowed with ra, which is Vajrasattva. The sixty-sixth is ja, which should be joined with the third vowel, i. The sixty-seventh is na, which should be joined with the second vowel, ā. The sixty-eighth letter is ma, which should be joined with va. The seventy-fourth is ha; both should be joined with the second vowel, ā.
The seventy-fifth is the letter da, which should be joined with the sixth vowel, ū. The seventy-ninth is ma, which should be endowed with the second vowel and the letter ra. The seventy-seventh is na, which should be joined with ta. The seventy-eighth is ka, which should be endowed with the second vowel. The eighty-fourth is ma, which should be joined with the end of the fourth vowel. The eighty-second is śa, which should be joined with the second vowel, ā. In each phrase, the addition of oṃ at the beginning and hūṃ hūṃ phaṭ at the end constitutes the root mantra; this should be understood by the wise.
Regarding the phrase "the abode of all accomplishments": it is called the "abode" because accomplishments are attained through the individual's meditation and recitation, through the application of yogic wheels (yantra), and through the collection of medicinal substances. Regarding "it destroys the heart of the ḍākinīs": it "destroys the heart" because by merely reciting the mantra and issuing a command, they act exactly as instructed. Regarding "the glorious Heruka, the King of the Knowledge of Deities, accomplished through recitation, which is meaningful": this refers to the accomplishment where, once the descent of wisdom (jñāna-avatāra) has occurred and the master has granted the permission of the mantra, accomplishment is achieved without the need for further recitation. It is easy to understand that oṃ is joined at the beginning and hūṃ phaṭ are joined at the end. This is the root secret mantra, the means of accomplishment for all practitioners.
This means that whatever ritual is being performed, it is the means of accomplishment once one has added [the mantra] without any doubt. The meaning of "adding" is as follows: even if a river were to flow upstream, or even if the sun and moon were to fall to the earth, it is impossible for this secret mantra not to be accomplished. This concludes the explanation of the seventh chapter.
Having thus taught the extraction of the root mantra, the extraction of the armor ḍākinī mantras will now be taught. Regarding the phrase "Then, of one's own self": since it is the heart mantra of the body, speech, and mind of the Blessed One himself, it is also "one's own self."
"The union of all heroes, the web of ḍākinīs, is asserted to be Cakrasaṃvara." This indicates the three heart mantras that teach the Cakrasaṃvara of the body as the web of channels, the Cakrasaṃvara of speech as the web of ḍākinīs, and the Cakrasaṃvara of mind as the illusion-like and empty. For the purposes of empowerment and wrathful activities, the recitation is reversed; for pacifying and enriching activities, it follows the natural order.
The first syllable of the heart mantra, OṂ, is the body of the channel-cakra. ŚRĪ is the speech of the channel-cakra. VAJRA is the mind of the channel-cakra. HE HE is the body of the speech-cakra. RU RU is the speech of the speech-cakra. KAṂ is the mind of the speech-cakra. HŪṂ is the body of the mind-cakra. The second HŪṂ is the speech of the mind-cakra. PHAṬ is the mind of the mind-cakra. The remaining words teach Cakrasaṃvara.
"Has not arisen and will not arise" means that in the palace of Akaniṣṭha, it is taught to the buddhas and bodhisattvas at all times. Furthermore, in Jambudvīpa, it has not arisen previously and will not arise hereafter. The seven-syllable near-heart mantra demonstrates the turning of the wheel of Dharma through the seven limbs of the eleventh ground.
When this second near-heart mantra of the Mother is joined with the first syllable of the names of the six yoginīs, they become the armor mantras of the six yoginīs. In that regard: the mantra syllable OṂ and the first syllable of the name of Vārāhī, BAṂ; the second syllable HAṂ and the first syllable of the name of Yamī, YOṂ; the second syllable HRĪṂ and the first syllable of the name of Mohanī, MAṂ; the fourth syllable HREṂ and the first syllable of the name of Saṃjananī, HRĪṂ; the fifth syllable of the mantra, HŪṂ, and the first syllable of the name of Trāsanī, HŪṂ; the syllable PHAṬ and the first syllable of the name of Caṇḍālī, PHAṬ; and the sixth syllable of the mantra, PHAṬ—these joined together are the mantras of the six yoginīs. Thus, the second near-heart mantra of the Mother and the half-extracted names of the six yoginīs are combined.
The thirteen-syllable heart mantra of the yoginī demonstrates the dharmakāya for one's own benefit, while the near-heart mantra demonstrates the rūpakāya for the benefit of others. "Has not arisen and will not arise" has already been explained. "Upon the earth are the four jewels."
This refers to the four heart mantras and near-heart mantras of the Father and Mother [deities]; they are like jewels because they perfectly fulfill the welfare of oneself and others. From the Herukābhyudaya, it is said: "Because the heart of the Buddha Jewel is the Dharma Jewel, it is called a 'jewel'." "It is the supreme of garland mantras" means that one accomplishes [the goal] by reciting the mantra. "The King of Vidyās, Heruka" is taught to show that the mantra is the nature of the luminous mind. As it is said in the Explanatory Tantra of the Guhyasamāja: "The essence of the five wisdoms, the breath that is the nature of the five elements."
This is the explanation of the eighth chapter. Thus, having gathered the mantras so that all the syllables are assembled, one performs the recitation until signs are obtained. Then, one accomplishes the siddhis either within the maṇḍala itself as previously explained, or by drawing a yantra from the eight lines, or by means of a collection of medicinal substances. Therefore, it says "with the root mantra" and so forth. "In the sequence of the supreme path" refers to the sequence of the worldly, the common, and the supreme. "That shall be explained" means it is divided into the fifty [sections of] activities. "Whatever exists in the three worlds" refers to the three siddhis. "All will be accomplished in an instant" means they will be swiftly accomplished through mantra, tantra, and yantra. "Performing all activities" means performing enlightened activities for the sake of others.
Having thus provided a brief presentation, the detailed explanation begins with the words, "All the gods," and so forth. Just as the Blessed One in the past exercised power over, enjoyed, and dissolved into yakṣas, nāgas, rākṣasas, and asuras, so too, by means of meditation and recitation, one issues commands to all the gods to perform the activities of pacifying, enriching, magnetizing, and subjugating. Alternatively, these may be performed by the individual alone through the use of yantras, or by both [yantras and mantras], or by the individual, mantras, and medicine—each of these being possible for individual accomplishment.
In that regard, to kill all the gods by mere recollection, one should recite the eight-line mantra throughout the night, adding the syllables māraya phaṭ at the end. The same applies to all the nāgas and so forth. For the yakṣas and gandharvas, it is accomplished by that very same method. If one meditates on the Lord of the Mind Wheel for all of them, it is accomplished by reciting the eight-line mantra. For all the yakṣas and rākṣasas, it is accomplished by reciting the eight-line mantra of the Speech Wheel. For all the nāgas and asuras, one meditates on the Lord of the Body Wheel with the face of a garuḍa and recites the eight-line mantra. It is said that all the clouds are destroyed by mere recollection.
This is the ritual for subduing the eight nāgas as taught in the Uttaratantra. One should draw the maṇḍala of the eight nāgas on the banks of rivers, oceans, wells, or ponds. Having drawn an eight-petaled lotus, one places Ananta on the eastern petal, Vāsuki in the north, Takṣaka in the west, Padma in the south, and Mahāpadma in the northeast.
In the southeast is Śaṅkhapāla; in the southwest, Balaha; and in the northwest, Anavatapta. These are white, blue, red, green, yellow, smoke-colored, greenish-yellow, and pale yellow, and they all possess jeweled crowns and the hoods of snake heads. The eight nāgas have their palms joined. In the center of its hub is the Blessed One with the face of a garuḍa, baring his fangs, with four faces and eight arms. The fifth face, that of the garuḍa, is red and possesses the brilliance of twelve suns. With the first two hands he holds a vajra and makes the threatening gesture; the next two hold the skin of a lord of nāgas; the third two hold a hook and a khaṭvāṅga; and the fourth two hold a spear and a hand-drum. With his four legs he tramples the male and female Varuṇa and the tails of the eight nāgas. This should be drawn. In front of it, a yogin of great intelligence should meditate on the Blessed One as a great garuḍa similar to that, and perform one hundred thousand recitations before the drawn maṇḍala. When the signs have appeared, in order to apply the ritual action, by offering one hundred thousand milk homas, all clouds are destroyed, and he can cause rain to fall or even avert rain. Alternatively, one should perform the eight-legged yantra: draw the previously explained wheel of the eight nāgas on birch bark or white cloth, surrounded on the outside by three wheels, and [apply] poison and salt.
Having prepared ink from black mustard, the three hot spices, and charcoal from a charnel ground, write the mantras of all the heroes and heroines. In the hearts of the eight nāgas, write "HŪṂ NĀṂ HŪṂ," and in the navel, in the place of the Blessed One, write "HŪṂ NĀṂ HŪṂ SARVA NĀGA VARṢAṂ ĀNAYA ṢṬHI ŚĪGHRAM PHAṬ." From earth from an anthill mixed with the five products of a cow, fashion an image of Vāsuki with seven hoods, about the size of a span. Place the wheel inside its heart, perform the ritual of summoning and so forth, cover it with a branch of karavīra, fumigate it with guggulu incense, and continuously perform ablutions with water. If done in this way, rain will fall. If it does not fall, on the seventh day, cut the image into pieces, place them in a vase, and cast them into a river; then rain will fall. To avert it, draw the wheel as before and place it inside the heart of the image of Vāsuki; then strike it with white mustard seeds, or else fumigate it in the sky while reciting the root mantra with incense made of old flowers offered to the Vajradhara mixed with guggulu; this will avert it. Regarding the statement "it dries up the ocean": if one meditates on the five-faced Garuḍa Heruka who suppresses the eight nāgas, and once the signs have appeared, one visualizes oneself standing in the midst of the great ocean, possessing the brilliance of twelve suns, the ocean will undoubtedly dry up.
On the skull-cup of the khaṭvāṅga, draw an eight-petaled lotus on each, and upon each petal write the eight-line mantra. If one strikes a river with the khaṭvāṅga, the current will be reversed. Regarding the phrase "it repels heroes," this refers to lightning; if one meditates on the eight-line yantra in the palm of the left hand and makes the threatening gesture, it repels vajra lightning. Regarding "causing the earth to quake," if one meditates on the Blessed One with four faces and twelve arms and strikes the ground with a trident, it causes the earth to quake. Regarding "climbing a tree and going wherever one desires," if one has previously attained the signs through the preliminary service and meditates on the eight-line yantra on both feet, and then meditates on a flight of stairs in the sky and climbs them, one goes wherever one desires. Regarding "stealing mantras," if one draws the eight-line yantra with poison, blood, salt, and mustard seed upon the yantra of the mantra that is casting a spell on oneself, and suppresses it, even Mount Meru and the golden foundation of the earth will be suppressed, and the mantra will be stolen. Regarding "stealing all accomplishments," if one has previously performed one hundred thousand preliminary recitations and attained the signs, one should fashion an image of the one who desires the accomplishment, place the eight-line yantra in its heart, and then perform a fire offering, cast it into a river, or bury it underground.
Regarding the phrase "to draw out blood": one should fashion a wax liṅga eight finger-widths long and insert a mechanical diagram of the eight lines along with blood into its heart. If a copper female needle is inserted into the secret place, it will draw out blood. If it is subsequently washed with milk, it will be healed. Regarding the phrase "to produce hundreds of thousands of forms": this refers to the medicinal tantra explained in the Vajraḍāka. One should sow eraṇḍa and unmatta seeds in a human skull, fill it, and cultivate them. When the fruit has ripened, on the twenty-ninth day of the waning moon, one should anoint it with the blood of a woman of the śūdra caste and the five amṛtas. Then, having made a thread from the hair of any suitable creature, if it is tied around that creature's neck, it will take on its form. If one desires, it will become visible; if one does not desire, it will become invisible. Regarding the phrase "to reduce palaces, the tops of trees, and so forth, to dust": having meditated on Cakrasaṃvara with four faces and twelve arms, one should draw the mechanical diagram of the eight lines upon a battle-axe. If one strikes with it, they will be reduced to dust.
To transform poison into nectar: having arranged the eight-syllable wheel upon a moon maṇḍala in the palm of the left hand, if one touches it with the wind of the left nostril, the poison is transformed into nectar. To transform nectar into poison: having taken a sour or bitter seed and smeared it with the fat of a black snake, on a Tuesday at a crossroads, fill a snake’s skull-cup and generate the rite; if one makes a drop on the forehead with its fluid, food and drink will turn to poison by the mere sight of them. To transform the moon into water: having lit a fire of arka wood and repeatedly smeared it with the powder of lotus fibers and milk, the ashes from the homa offering are mixed with the juice of ci-traka and made into pills; dried in the shade and placed inside straw, if poured into a vessel of liquor, it will turn the color of milk. If the powder of kusuma and the juice of jambu fruit are poured into milk, it will turn like liquor. To steal the scent: if one fumigates with a powder mixed with thorny karanja powder and nāraṅga bark powder, the scent is stolen. Regarding the phrase "it causes one to obtain whatever is desired": if one fumigates musk with a mixture of karanja, nāraṅga, and guggulu powder, it will take on the scent of guggulu. If one fumigates guggulu with a mixture of musk, it will take on the scent of musk. By the color of the garuḍa, one causes beings to be released.
This refers to the stabilization of all absorptions (samādhi) that transcend both yantra and tantra. The color of the Garuḍa is the secret vajra. "Delivering beings" means reversing the seminal fluid upward. "The goddess and conduct at the time of death" means attaining the bliss of the undiminished bodhicitta. If one thus attains the absorption of the bliss of concentration, the glory of all previous accomplishments of that supreme among men cannot be stolen by anyone. Regarding the accomplishment endowed with such characteristics: if one possesses the absorption that does not allow the bodhicitta to be separated from joy, all accomplishments will be attained along with their results.
"Killing by mere recollection" means: having drawn an eight-legged yantra in the center of a solar maṇḍala on cloth or tree bark, one fashions an effigy from the ashes and charcoal of a charnel ground. Placing it in the heart, one summons the target. Piercing the heart with a stake of human bone and pouring hot water over it, if it is buried in a charnel ground, the target will be killed in seven days.
Placing sulfur and a sun-crystal in the center of beeswax, wrapping it with a thread of five colors, and spinning it a thousand times before casting it will produce fire at that location. "Destroying the seeds" means: having anointed a single-pointed vajra with sesame oil and recited the eight-line mantra one thousand and eight times, striking [the target] will destroy it.
To bring down hail: at the time when Rāhu is in transit, if one recites the eight-line mantra one thousand and eight times and pours blood into a skull-cup into a fire, hail will fall. If one recites it one thousand and eight times over a trident and brandishes it around the crown of the head, hail will be averted. To cause the images of all the gods to dance: place the yantra of the eight-line mantra in the hearts of the gods' images. Using a bamboo bow and an arrow made of karavīra twigs smeared with vermilion, if one shoots it at their hearts, the images of the gods will begin to dance. To cause death: draw an image on a fleshless skull-cup using the blood of the left ring finger. Write the yantra in the heart of that image, interspersed with the name of the target. Reciting the eight-line mantra one thousand and eight times while pronouncing the name and rubbing the image with blood, the target will die instantly. Regarding "enjoying the entire earth": if one performs a homa offering of beef while reciting the eight-line mantra one thousand and eight times, one will obtain a kingdom. Regarding "if one desires, one will gather [them]": through a homa of pacification using the enjoyments of desire, the distractions of kingship will be gathered. If one asks, "What kind of conduct should be used for this?" when reciting these eight lines of the Blessed One, no ascetic observances are required; if one performs the activity with whatever conduct or fasting is convenient, it will be accomplished.
Regarding the statement, "If one recites it once while enraged, the victim will be restored to life": on a cloth from a charnel ground, one should draw a yantra with a pen made of human bone, using a mixture of poison and the liquid of charcoal from a charnel ground. In the center, one should write "MĀRAYA PHAṬ." Then, having performed one hundred thousand recitations of the approach practice, one should place the yantra into the heart of a liṅga made from a mixture of poison, blood, kaṇṭaka seeds, salt, white mustard, and the dust from the victim's footprint. When the ritual is applied, if one recites it once, the victim will die; however, if it is washed with milk, they will be restored to life.
Regarding the phrase, "having recited it once over charcoal from a charnel ground": on the twenty-fourth or the ninth day, one should burn arka wood in the fire of a cremation pyre. Extinguish the fire with the juice of datura, and with a pen made of human bone, draw an eight-line yantra in the center of a solar maṇḍala using the liquid of charcoal mixed with poison and salt. Then, having placed an eight-finger-high effigy made from charnel ground ash into the heart of the yantra—which is inscribed with the victim's name interspersed with the mantra—and having performed the summoning and other rites, one should fumigate it with guggulu incense. If one then chops the liṅga with an axe made of charnel ground charcoal, the victim will fall down and die instantly. If one recites the mantra over charnel ground ash and strikes [the victim] with it, they will be seized by a flesh-eating demon (piśāca) at that very moment.
Regarding the phrase "having recited the mantra once over charcoal from a charnel ground": one should take the ash of the arka wood previously described and, on the twenty-ninth night, draw the eight great planets on a wooden board or a wall. In the center of the heart, one should insert a yantra combined with the name of the target and fumigate it with the smoke of the five nectars (amṛta). If one recites the mantra, the eight great planets will undoubtedly seize the target. If one washes it with milk, they will be restored.
Regarding the phrase "having recited once over a branch of the atimuktaka": one should fashion an effigy of the target from red sandalwood pellets. In its heart, one should draw a yantra in the center of a moon mandala using corpse-nail polish and gorocana on a cloth from a charnel ground, and insert it. Having performed the summoning and other rites, one should bathe the image with scented water and recite the mantra seven times over a atimuktaka branch, striking it with it. At the time of striking, one should visualize the target as naked with disheveled hair, with the bodhicitta flowing, their complexion fading, and fainting in terror, mounted upon a camel on a wind mandala and falling at one's own feet.
Regarding the phrase "having recited once over pebbles": one should draw a yantra combined with the name upon a fragment of a human skull, situated within a sun mandala made with orpiment and turmeric. Having buried it about one cubit deep at a charnel ground or a crossroads and covering it over, one should recite the mantra over the pebbles. Whomever one throws them at will be paralyzed.
Regarding the statement, "It will go wherever it soars": if one takes a leaf carried by a whirlwind, uses spit and the blood of a crow to make a pen from a crow's feather, and draws a yantra, then if it is cast into a rising great whirlwind, it will go to the place of banishment. Regarding "fumigated with great guggulu": if one takes equal parts of the horns and four hooves of a ram, human fat, and human excrement, kneads them with alcohol, and fumigates with the smoke, ḍākinīs will descend upon all sentient beings. If one covers the alcohol with the left hand, places the left ring finger in the mouth, and touches and sucks the three joints with the tongue, it heals poison contracted at the [proper] time. Regarding "sealed by a ḍākinī": if one draws the previously explained yantra on a cloth from a charnel ground using a pen made of ati-muktaka wood, draws a triangle (e) in the center of the hub, and writes the three syllables a ma hūṃ on the three corners and the four syllables rakṣa mixed with the name in the center, and then ties it around the neck of the person to be protected; furthermore, if one recites the eight-line [mantra] over water, places the name of the spirit into the heart of an image of that spirit, and repeatedly strikes it with water and then scatters it, the spirit will be paralyzed.
Regarding the "Karavīra creeper": one should draw a yantra on a cloth from a charnel ground, interspersed with the name of the person to be accomplished. This is then placed in the heart of an effigy made from the ashes of a woman's cremation mixed with the powder of red sandalwood. A two-cubit-long Karavīra creeper is heated in a charnel ground fire, then removed and wound around the crown of the head. If one then strikes the navel of the previous effigy, the fetus will be transferred to whichever womb one desires.
The yantra for this is as follows: draw a triangular e in the center and within it a moon maṇḍala. Upon that, draw three cakras; in the center of the first is a crossed vajra, and in its center an eight-petaled lotus. In the center of that lotus are the seed syllable HŪṂ of the Blessed One and the seed syllable VAṂ of the Consort. On the eight petals of the lotus, write the eight-line mantra. On the three cakras, write the heart mantras of one's own deities, surrounded by vajras, lotuses, and wheels. At the gates and intermediate points, write the heart mantras of the ḍākinīs. In the locations of the eight charnel grounds, write the eight-line mantra, and between the vajra fence and the fire-light, write the Karavīra mantra. In the center, the name of the person to be accomplished is interspersed with the names of the twelve activities, such as pacifying and enriching.
The eight-petaled lotus is divided into eight squares, and one should arrange the vajra-play, the "horse-gait," the "Yama holding the staff," the "hungry ghost with a rākṣasa face," or the maṇḍala of the mātṛ families, as taught in the Ḍākinī [Tantra].
Having thus explained the fifty actions, the benefits are shown by the words beginning with "Glorious Heruka." Those who desire accomplishments without knowing the eight-line mantra are like fools who wish for grain but instead thresh chaff. Without this secret mantra, a human yogi will not attain the three accomplishments: the worldly, the common, and the supreme. If one does not know this secret mantra, even the yoga of calm abiding and special insight is a fruitless labor, and the results of calm abiding and special insight will not be attained. If one wonders why this is so, the intention is that the eight-line mantra of the nirmāṇakāya is the complete fulfillment of the welfare of others.
If one asks what should be done if the accomplishment of the eight-line mantra and the mudrā—the secret mantra of the four classes of tantra taught by the Sugata and the enjoyment of the five sensory qualities—is not achieved, it is said: "Food, drink, and so forth." If one performs the ritual of the gaṇacakra and practices, it will bestow all accomplishments, such as the supreme food of alchemy and the extraction of essences.
This concludes the explanation of the ninth chapter. Having explained the accomplishments and actions of the root mantra, the explanation of the accomplishments and actions of the heart mantra follows: "Then the non-dual Heruka..." It is said. There are three types of Heruka: the wheel of the mind, the wheel of the body, and the wheel of emanation.
Through the yoga of non-duality with that, by the mere knowledge of it, the accomplishment of the result of the three kāyas and the accomplishments of the world are achieved without doubt; therefore, for the time being, the three kāyas shall first be explained. Having thus presented a brief summary, the detailed explanation is given by the words "possessing the dharmakāya." When a practitioner meditates on Cakrasaṃvara with the mind and attains the eight accomplishments, the wisdom body (jñānakāya) is realized. When the practitioner meditates on and accomplishes the maṇḍala of the body of the saṃbhogakāya, at that time the causal Heruka attains the saṃbhogakāya. When the practitioner meditates on the emanation wheel of Cakrasaṃvara as being of the nature of the nirmāṇakāya, the nirmāṇakāya is attained. Alternatively, from the perspective of the completion stage, once the fourth empowerment is obtained, by realizing the emptiness of the mind, one realizes the emptiness of all phenomena; if one then meditates on the inconceivable, sealed with great bliss, at that time the dharmakāya is attained. Having obtained the empowerment of the wisdom-gnosis (prajñājñāna), if one realizes the emptiness of the tactile sensation of bliss and emptiness in the action mudrā (karmamudrā) and meditates on the luminous emptiness that knows the apprehended object to be without intrinsic nature, at that time one becomes the saṃbhogakāya.
Having obtained the secret empowerment, one realizes the consort, Rūpavajrā, to be like an illusion. By relying on the dharma-mudrā and meditating on the path of self-consecration, which is illusory in nature, one will attain the nature of the nirmāṇakāya; thus the master Nāgārjuna has explained. Alternatively, the Saṃpuṭa states: "By meditating on the wheel of the channels, the nirmāṇakāya is attained; by meditating on the wheel of the winds, the saṃbhogakāya is attained; and by meditating on the wheel of the mind, the dharmakāya is attained."
"One will be accomplished as Śrī Heruka; of this there is no doubt," means that there is no doubt that one will become Heruka of the three channels. If one asks, "What will be the result of the heart mantra?" the meaning is that by reciting the heart mantra while meditating on both the generation and completion stages, the three kāyas will be accomplished.
Having thus explained the supreme accomplishment, the mundane accomplishments are taught: "Listen, practitioner, as I explain the result of this heart of secret mantra." This means: "Listen to the collection of accomplishments and activities." The meaning of the statement "By reciting the heart mantra, one will rise and travel for ten million leagues" is as follows:
[The passage continues with the specific mundane accomplishments.]
From the Vajraḍāka: To expel obstructors using white mustard seeds, smear them with the blood and fat of a corpse. On the twenty-fourth day, when the moon is in the constellation Puṣya and the planet is the Sun, knead white mustard seeds with blood and fat into charnel ground earth and cultivate them in a human skull. When they have ripened, without letting them fall to the ground, place them in the hand of a girl of the commoner caste and press out the oil. Hide this in a human skull and guard it.
Then, seek out a corpse and place it upon the maṇḍala. Insert the ḍākinīs of the eight charnel grounds into its heart and offer a torma consisting of flesh and blood. Binding the mudrā of the place of birth, invite the obstructors of the eight charnel grounds. At that time, various obstructors will emerge from the body of the corpse. Meditate on Heruka with a hundred thousand arms and place the five nectars mixed with alcohol upon the corpse’s tongue. Recite:
"This vajra is the great vajra,
Blessed by all the Buddhas.
If one transgresses this samaya,
The families will be swiftly reduced to ash.
Oṃ hana hana samaya hūṃ phaṭ!"
Pour this into the corpse’s mouth. Anoint your own body with the aforementioned oil, mount the corpse, and say, "Carry me to the realm of the sky-goers!" If you do so, all who come and go will act according to your command. Regarding the phrase "manifesting in hundreds of thousands of forms": smear the white mustard seed with the juice of viḍaṅga and blood, then fill a mother-of-pearl vessel with charnel ground earth.
Having performed the protection and established [the seed], when it is fully matured, if one places the fruit in the hand of a young maiden without letting it fall to the ground, recites the heart mantra, and puts it in one's mouth, one will assume its form. Likewise, having grown seeds in the skulls of a crow, a jackal, a peacock, a swan, a domestic fowl, a horse, an ox, a donkey, a dog, a pig, a sheep, and so forth, and having performed the protection, if one places it in the hand of a girl of the commoner caste without letting it fall to the ground, recites the heart mantra, and puts it in one's own mouth, one will become the form of that respective being. If it is taken out of the mouth, one returns to the previous state.
Regarding the phrase "climbing onto palaces, trees, and houses": on the eighth day of the waxing moon, when the constellation Puṣya and the planet Sun coincide, one should take seeds of either the Bilva or Madhūka tree. Fill a human skull with cemetery soil and grow them there. Anoint them with marrow and ashes and let them grow. Water them with water over which the eight-line mantra has been recited using a vessel with a spout. Offer the torma of Yamāntaka and Vighnāntaka, scoop the water with the Locanā mantra, pour water with the Māmakī mantra, and clear away the chaff with the Tārā mantra. Protect the fruit with the Pāṇḍaravāsinī mantra. When the fruit is ripe, take the seed, wrap it in the three metals, make it into a pill, and put it in the mouth. One will travel together with a yoginī for ten million leagues. One will go and come through the sky; if taken out of the mouth, one becomes visible, and if not taken out, one becomes invisible.
It is said: "If one generates [the deities] in the skulls of a child, an old man, or a youth, one will assume their form." If one so desires, the terms "child," "old man," and "youth" indicate the gaṇacakra (feast offering). When accomplishing the siddhi of the Speech of the Earth-Dweller, if one performs the gaṇacakra while meditating on the nine deities of the Speech Wheel in the form of a child, an old man, or a youth, one will assume their form.
If one so desires, the phrase "an elephant" refers to when one wishes to accomplish the Body Wheel of the Sky-Dweller in the subterranean realm; at that time, if one performs the gaṇacakra while meditating on the nine deities of the Body Wheel in the form of an elephant and so forth, one will assume their form.
If one so desires, the phrase "a peacock" refers to when accomplishing the Mind siddhi of the Sky-Dweller; if one meditates in the form of a peacock, a domestic fowl, and so forth, one will assume their form.
The phrase "one makes whatever form one desires" means that if one meditates in the form of a Buddha, a Bodhisattva, or the like, one will become that form.
Regarding the phrase "seizing speech": one should recite one hundred thousand times the mantra oṃ vajra kīli kīlaya sarva bandha bandha hūṃ phaṭ over a nail eight finger-widths long made from human bone. Then, one should draw a yantra (magical diagram) with lac juice upon a cloth from a charnel ground at the heart of an effigy of the target made from red sandalwood.
Regarding the yantra: in the center of a square with four gates and gate-extensions, one should arrange two tiers of eight and sixteen petals. In the hub, one should place the heart mantras of the Father and Mother, HŪṂ and HRĪḤ, interspersed with the name of the person to be accomplished. On the eight inner petals, one should place the four syllables OṂ HE HE RU in the four directions and four vases. On the sixteen outer petals, one should write: RU KAṂ VAJRA ḌĀKINĪ JĀLA SAṂVARA HŪṂ HŪṂ PHAṬ SVĀHĀ. Having inserted this into the heart of the person to be accomplished and bound the mudrā of the birth-place, if one performs the summoning and so forth, and strikes the previously explained kīla into the throat, speech is stolen; if struck into the eyes, sight is stolen; if struck into the ears, hearing is stolen; if struck into the nose, smell is stolen; and if struck into the tongue, taste is stolen.
As for "drawing blood wherever desired": having inserted the yantra into the navel of the person to be accomplished, if it is a woman, the thread is drawn out from the bhaga; if it is a man, the thread is drawn out from the nostrils. Once the thread has emerged, one should meditate on the non-duality of method and insight and recite the heart mantra. Then, having smeared it with the three hot substances and beeswax, if it is fumed over the embers of acacia wood, blood will certainly be drawn.
Regarding the phrase "to cause harm": as before, one should draw the heart-mantra yantra. Then, having combined the footprint of the target with the remains of food from a charnel ground and red sandalwood, one should place the yantra inside the heart of a liṅga made from these materials. If one performs a homa [offering] with this, it will draw out blood and also cause harm. This concludes the explanation of the tenth chapter.
Having thus explained the accomplishments and activities of the heart-mantra and the mantras, the substances that are branches of accomplishment will now be explained. Regarding the passage: "Furthermore, whatever the practitioner relies upon, merely by that..." this explains the food for accomplishing accomplishments. Since the flesh and so forth of a "seven-birth" being are those through which accomplishment enters and is attained merely by relying upon them, the method for that will be explained.
Having thus given a brief indication, the detailed explanation is stated in the passage beginning with "Whichever person..." The fragrant dust [on the body] is the sign of the first birth. Speaking the truth is the sign of the second. Not blinking the eyes is the third. Being free from anger is the fourth. Fragrant breath from the mouth is the fifth. The seven shadows mentioned in the Ṛgveda are the sixth. The seventh is those with the gait of a swan. Having recognized these signs of the seven-birth being, one should serve and honor them for as long as they live. At the time of their death, one should make this supplication: "Grant me your accomplishment." When they die without fault, [the practitioner should proceed].
Taking the bezoar found in its heart and reciting any of the essence mantras or near-essence mantras of glorious Heruka one hundred times, if one applies a drop to the forehead, one will float in the sky and travel ten million leagues. If one applies a drop to the heart, one will know the minds of others; if one applies a drop to the eyes, one will obtain the divine eye; if one applies a drop to the ears, the divine ear will arise; and if one applies a drop to the feet, the accomplishment of swift-footedness will arise. These and other such matters should be looked for in the Uttaratantra.
Regarding the phrase "merely by relying [on this]," one will become a Buddha endowed with the wisdom of the three worlds. Regarding "leagues," if one eats the flesh of one born seven times as a human, one will be able to travel to and from fifty leagues. That is the worldly accomplishment. If one eats its heart, one will obtain the bodies of the concentrations and the formless realm; this is the common accomplishment. By knowing the essence and near-essence mantras of glorious Heruka, one will obtain whichever of the twelve [accomplishments] to be explained later one desires.
In the Action, Performance, and Yoga Tantras, accomplishment is attained through fasting; here, however, one should achieve accomplishment by consuming medicinal elixirs, the five nectars, or the flesh of one born seven times as a human. If one asks, "Is it attained by eating only the flesh of one born seven times?" [the answer is that it is achieved through] the flesh of one born seven times, a skull without suture lines, and a wish-fulfilling jewel that grants all desires.
Through the elixir of medicinal essences, and by means of the action mudrās—the Conch-like, the Lotus-like, and the Deer-like—one will also attain the accomplishment of meditative concentration. This concludes the explanation of the eleventh chapter.
Having thus explained the substances for accomplishment, the near-heart mantra will now be explained. Regarding the passage beginning, "Then, as for the near-heart mantra," the near-heart mantra is that which is close to the dharmakāya. It is said, "It brings about the attainment of all accomplishments," meaning it definitively brings about the three types of accomplishment. "Whatever little there is in the three worlds" refers to all the qualities of the three realms. "It is explained that all these are accomplished in an instant" means that through the possession of the three—mantra, yantra, and tantra—it is accomplishment.
"Oṃ hrīḥ ha ha hūṃ hūṃ phaṭ" indicates the recitation and the yantra. Regarding the recitation: having meditated on the deity with four faces and twelve arms, one should perform the recitation; or, having meditated on oneself as the deity of the seven syllables, one recites them. Regarding the yantra: on a cloth from a charnel ground, one should draw a six-petaled lotus upon a moon maṇḍala. One should place the syllable HŪṂ in the center and arrange the remaining syllables on the six petals, surrounding the perimeter with a vajra garland. It should be drawn using charnel ground ash, gallstone, and one's own semen. Once drawn, by reciting the ten-syllable mantra, signs will arise such as the shaking of the earth of the three worlds.
When the signs have appeared and one applies the ritual action, one should take red sandalwood powder, black mustard seeds, and earth from the near and far banks of a river, and fashion an image of a deity or the like. By placing a yantra in its heart and reciting the mantra, one will summon everyone from the gods down to the kinnaras. Regarding the phrase "drying up oceans, rivers, ponds, and so forth," as previously explained, one should meditate on Heruka with the face of a garuḍa in the midst of the eight nāgas. By arranging the yantra of the seven syllables upon the six lines within all the pores of the skin, and meditating on a mass of light rays like the blazing fire at the end of an eon, one should enter the ocean or river and dry it up. Regarding the phrase "in the place where one recites," in whatever place one meditates on the yantra of the seven syllables, one should fashion an image of a ḍākinī. Having performed the summoning of the ḍākinī and so forth, if one inserts the ring finger of the left hand into its eye, whatever moves or stirs will, if commanded, become the practitioner's servant. Regarding the phrase "having thoroughly recited over water," one should arrange the yantra of the seven syllables in the center of a vase, recite the mantra, and make offerings. When it has dissolved into the water, if one washes one's eyes with it, one will know the seven previous births. Regarding the phrase "when life is exhausted," one will also see the time of death and the appearance of the life-force. Having arranged the yantra of the seven syllables on the ring finger of the left hand, with the powder of añjana and...
A wick made from cloth from a charnel ground, when exhausted, is mixed with the five nectars (amṛta) and consecrated with mantras; whoever is looked upon by it will be seen. Regarding "human corpse": the skin of the sole of a human corpse is ground together with human blood. This is mixed with antimony, realgar, bezoar, saffron, and one's own blood, and formed into a pill. It is then wrapped in gold, silver, and copper, and "further consecrated" means it is blessed with the three syllables OṂ ĀḤ HŪṂ and the seven-syllable mantra is recited one thousand and eight times. During the constellation Puṣya and the planet Jupiter, an image of the glorious Heruka is drawn in a charnel ground. That place is fumigated with guggulu incense and offerings are presented. One then places it in the position where one has meditated on oneself as the glorious Heruka, covers the mouth with the left hand, and subsequently recites the seven-syllable mantra one hundred and eight times. Through this, one becomes invisible to those who move upon the earth; even one's shadow will not be seen by those who move beneath the earth, nor will one be seen by the sky-faring deities. If the pill is taken from the mouth, one becomes visible. This pill was spoken by the Hero himself through the power of compassion, without being requested by the consort Vārāhī, in this tantra. Having stripped the skull of an enemy of its flesh and drawn an image of the enemy, one arranges the yantra of the seven syllables in its heart. By reciting the heart mantra and the near-heart mantra and rubbing it with the blood from one's own ring finger, the enemy's blood will be drawn forth.
Regarding the phrase "having recited over bezoar": having recited the seven-syllable mantra over bezoar, one should make a drop on the forehead. Then, having arranged the yantra of the seven-syllable mantra upon the two eyes, whatever one looks upon will be sealed and summoned.
Regarding the phrase "on the index finger": having arranged a sun maṇḍala on the left hand, one should visualize the yantra of the seven-syllable mantra in its center. Having turned the fingers of the hand into rays of light, if one makes the threatening gesture (tarjanī) toward anyone, they will fall instantly.
Regarding the phrase "having recited the mantra": at midday, with a wrathful mind, one should draw the yantra on a cloth from a charnel ground or on a leaf of the Arka tree, using a pen made of human bone and substances such as poison, blood, and charcoal from a charnel ground. Having smeared the heart of an effigy of the enemy made from charnel ground ash with mustard seeds and repeatedly "reviving" it, the body will be afflicted by heat and the person will fall to the ground in a swoon. If that effigy is buried beneath a charnel ground hearth and pierced in the heart with a human bone kīla, and if one sprinkles hot water on the heart and strikes it with white mustard seeds and mustard seeds over which the mantra has been recited, the person will die instantly. If one sprinkles water over which the mantra has been recited, they will be restored to life.
Regarding the phrase "having recited the mantra": having drawn the yantra on a cloth from a charnel ground with turmeric and realgar, one should mix red sandalwood powder, mustard seeds, salt, earth from the footprint of the target, and iron filings to fashion an effigy of the enemy. If this is buried at a crossroads, even the enemy's army will be suppressed.
Regarding the phrase "it will be released by words," it means that if one recites [the mantra] and anoints [the object] with milk, it will be released. Regarding "from the ashes of a mṛtaśava (one with a corpse)," one should fashion an image of the target from the ashes of a cremated corpse. Having placed a yantra together with the person's name into its heart, if one anoints it with ashes while thinking, "May this sentient being become a cow, a dog, or the like," that person will assume the form of whichever [animal] it is. Regarding "from the ashes of the fire of the homa," if one places a yantra into the heart of an image made from the ashes of arka wood and performs the recitation, even the gods themselves will not see [the person]. If one recites [the mantra] seven times over guggulu resin and sprinkles it [on the person], they will become visible.
Regarding "the joined mudrā of the skull," one should draw the yantra inside two joined skulls of a mad dog using a liquid containing the five intoxicants. Having bound it with a thread of five colors and buried it in a charnel ground, the person will go mad; even if performed against a thousand people, they will all go mad. Staying in an empty house, if one places white mustard seeds generated in a human skull in one's mouth, binds them to the topknot, and recites the mantra in front, all ḍākinīs will be bound. Having gone to an empty house, if one binds white mustard seeds generated in a skull to the crown of the head and places them in the eyes, and recites the Seven-Syllable [Mantra], one's cord will become invisible. Regarding "together with the skull," if one draws the yantra in the center of a skull and scatters the aforementioned white mustard seeds above, below, and in the ten directions, the gods, gandharvas, and khecarīs...
Yakṣas, rākṣasas, terrestrial beings, nāgas, and asuras who dwell beneath the earth will be bound. Regarding the phrase "together with a skull-cup": if one draws a yantra inside a skull-cup and places it at the source of a river, the flow will be reversed; if it is removed, the flow will resume. Regarding "suppressing the waves": when traveling by boat on the ocean, if one draws a yantra on a skull-cup and joins the two halves, the waves will be suppressed; if the halves are opened, the waves will turn back. Regarding "looking upward": if one visualizes the yantra in the sky and recites the mantra a thousand times, heavy rain will be cut off. Regarding "when the enemy army is approaching": if one draws a yantra on the palm of the left hand with realgar or turmeric, and then clenches the fist and points it toward the battlefield, the enemy will be paralyzed; and if one enters the fray, even if struck by a hundred weapons, no painful sensation will arise. Regarding "not being cut by weapons": according to the Vajraḍāka, if one anoints the body with the "Good Vision" medicine, one will not be harmed by weapons such as the discus hurled by hand, the sword not hurled, the arrows shot from a yantra, the noose used for capturing what has been shot, or the force of physical strength. If one anoints the body with the "Sata" medicine, one will not be harmed by arrows. If one anoints the body with the "Daṇḍotpala" medicine, one will not be caught by a noose. If one anoints the body with the "Invincible White" medicine, one will not be overcome by the strength of others' hands.
If one anoints the body with the "insanity-inducing" [substance], one will become invulnerable to swords and the like. If one asks what the specific characteristics of that medicine are: if the seeds of those medicines are sown in a skull-cup of a Brahmin filled with soil from a cremation ground, anointed with the five nectars and the blood of a girl from a family of outcaste butchers, on the twenty-eighth or twenty-ninth day of the lunar month, and watered with the mantra of Māmakī; and if, on the day of the constellation Puṣya and the planet Āditya, the ripened fruit is gathered before it falls to the ground, and that medicinal packet is tied around the neck, bound to the head, or applied to the stomach with the medicinal juice, one will not be harmed by weapons.
Furthermore, by using the three medicines known as vindhurāga, aśoka, and petaro, one will also become invulnerable to weapons. Moreover, if one mixes the medicine known as mahākāla with that which is found on the horns of a bull and anoints the body, one will not be cut by weapons. Regarding the statement "one will become one with a vajra body": if one has a young girl spin thread from wild cotton, ties seven knots while reciting the seven-syllable mantra, and wears it on the body or around the neck, one will not be cut by weapons and will become one with a vajra body.
This is the explanation of the twelfth chapter. Having thus explained the accomplishments and activities of the near-essence (upahr̥daya), the activities of the armor (kavaca) will now be explained. It is said: "Then, as for the activities of the armor..." The activities of the armor consist of protecting oneself and others.
Furthermore, this refers to the absorption of being protected by armor while meditating on the armor deities or any other deity, or it refers to the yantra (mechanical diagram) or the tantra of medicine. Regarding that, as for the yantra: on a moon or sun disk, in the center, one should draw a six-spoked lotus or wheel on birch bark using saffron, lac, blood, and bezoar. Having drawn the image during the constellation of Puṣya and the day of the sun, one should either wear it or apply the previously mentioned substances to the body.
The phrase "whatever exists in the three worlds" refers to the qualities found in the subterranean, the celestial, and the terrestrial realms. The phrase "fulfilling all that is desired in the mind" refers to the twelve activities that will be explained later. The meaning is that since the yantra, the accomplishments (siddhi), and the activities are cause and effect, they should be understood in their proper sequence.
Regarding the phrase "while reciting the armor": one should arrange the seed syllables of the six heroes on the previously explained six-spoked wheel, and having placed the seed syllable of Mañjughoṣa in the center, if one ties it to the end of the yantra and enters upon a path, the fears of lions, elephants, snakes, fire, thieves, rivers, royal punishment, hungry ghosts, and so forth will not arise and will become invisible.
Regarding the phrase "while reciting the armor, [entering] the royal palace": if one draws the aforementioned yantra on the heart and the left hand, and enters the inner apartments while making the threatening gesture (tarjanī-mudrā), one will go wherever one desires.
Regarding the phrase "even the gods will not see [him]": take the droppings of a crow that has eaten a nyagrodha fruit, place them in a human skull, and cover them with earth from a cremation ground. On the day of the Puṣya constellation, recite the mantra of Locanā and plant the seed. Recite the mantra of Māmakī and irrigate it with the five nectars (amṛta). When two leaves have emerged, protect it with the mantra of Pāṇḍaravāsinī, take it with the mantra of Tārā, wrap it in the three metals, and make great offerings. If one recites the armor mantra (kavaca-mantra) and places it in the mouth, even the gods will not see [the person].
Regarding the phrase "with the hand that recites the armor mantra": take a cloth from a charnel ground and soak it with the juice of the vīrcaṭika plant. Using a pen made of aśoka wood and the juice of realgar and turmeric, draw the armor yantra (cakrā). Fashion an effigy using the dust from the target's footprint and ashes from a charnel ground. Insert the yantra into the heart of the effigy, scatter yellow flowers over it, and press down with the left hand. Recite the mantra one hundred and eight times. If one touches the heart of whoever is named with the hand, they will become as rigid as a spear and even the gods of the Heaven of the Thirty-Three will be unable to move them. If one recites the mantra and strikes [the effigy] with the foot, they will be liberated. This means that if one anoints [the foot] with milk, recites the yantra mantra, and places it on the sole of the foot, then by touching it, the target will be liberated.
Regarding the phrase "with one's own blood": using the blood from one's own ring finger, a pen made of human bone, and a fleshless human skull, draw an effigy. If one fills the heart of the effigy with the yantra and rubs it with blood, it will cause [the target] to bleed.
Regarding the phrase "in whose house": one should draw the enemy's house in a charnel ground in accordance with its actual form. Having drawn the images of the enemy and their entire retinue inside the house, one should place the yantra in the heart of each. Visualizing oneself as the glorious Heruka and reciting the armor mantra, if one tramples all the images of the enemy with a thousand steps, they will all be afflicted by fever.
Regarding the phrase "having recited seven times over water": if one recites the armor mantra and washes [the images] with milk, they will be restored to life.
Regarding the phrase "looking at whose face": having made an image from the enemy's footprints, one should place inside its mouth a yantra drawn with poison on a cloth from a charnel ground. Looking with a wrathful gaze and reciting its mantra, one will seize their speech and summon them.
Regarding the phrase "staying by a river or pond": having made an image of Varuṇa and placed the yantra in its heart, one should visualize the crown of Varuṇa as the forms of the five Tathāgatas. If one stands upon the water, one will walk upon it just as one does on dry land. If one enters the water, it will become as stable as a motionless ocean.
Regarding the palms of both hands: having written "Amukī vaśamāraya svāhā" in the center of a moon-maṇḍala yantra on the palms of both hands, if one rubs the two hands together while reciting it a thousand times, the yoginīs will be brought under one's control.
Regarding the "various yoginīs": if one writes the name of any of the thirty-seven wisdom goddesses, such as vaśaṃ māraya he, in the center and rubs both hands together, everyone will come under one's power.
Regarding the "Puṣya asterism": having obtained a king of snakes from the Vajraḍāka, one should use a sharp blade to separate and cut the patterns of the white and black snake. These should be smeared with cotton seeds and planted in a cotton field on a day of the Puṣya asterism while reciting the mantra of Locanā. Likewise, on the Puṣya asterism of the waning moon, one should cultivate white seeds with the mantra of Locanā and the mantra of Māmakī. On the waxing moon, one should cultivate ten [plants] with the fat and meat of a white animal, and on the waning moon, ten with the meat and blood of a black animal. Protecting them with the mantra of Pāṇḍaravāsinī, when they have ripened, one should take the two fruits.
The one cultivated on the waxing moon should be spun by a white girl of the royal caste (kṣatriya), and the one cultivated on the waning moon should be spun by a blue girl of the commoner caste (śūdra). When weaving the cloth, one should fumigate it with the smoke of guggulu and the meat of the white and black snakes, and recite the mantra ten thousand times. If one wears this as an upper and lower garment, when the body wearing it travels a thousand leagues (yojana), one will become invisible to thieves on the road. If one travels to the very edge of the ocean, the people of Jambudvīpa will not see one. Having attained the accomplishment (siddhi) of a Vidyādhara, if one wears that cloth, one will travel upward as far as Akaniṣṭha.
Having thus explained the accomplishments of the world, if one asks: "By possessing which absorptions (samādhi) are the accomplishments attained?" it is said:
"Whichever faculties become the path,
One should make them into that very essence.
Through the application of supreme meditative equipoise,
Everything becomes the nature of the Buddha."
With respect to the three yogas that have attained empowerment, there are three absorptions. Regarding the generation stage (utpattikrama), once empowerment is attained, the six faculties are generated as the six bodhisattvas. Whatever forms and so forth become the path, one should transform them into their respective essences—the goddesses such as Vajrarūpā and the rest. Even during the state of meditative equipoise, meditating on the offering of Vajrarūpā and the others occurs through the application of supreme meditative equipoise; because the actual and the subsequent are of one taste, everything becomes the nature of the Buddha.
With respect to having attained the secret empowerment, whatever cognitions arise without conceptualization in the eye faculty and so forth, one should transform the objects such as forms that have become the path into the essence of that bliss—the nature of joy, supreme joy, and coemergent joy. Even during the state of meditative equipoise, the separation of form from the eighty innate natures is likewise the application of supreme meditative equipoise regarding sounds, smells, tastes, and tactile objects as the essence of the three joys. Why is this? Because the actual and the subsequent are of one taste.
Therefore, all yogins will become the nature of the resultant Buddha. By obtaining the empowerment of the wisdom of insight (prajñājñānābhiṣeka), one realizes that whichever sense faculties there are, such as the eyes and so forth, are empty. Having made the objects that have become the path into the very essence of that emptiness, at the time of meditative equipoise when everything is sealed with the nature of great bliss—the nature of joy in that [emptiness]—knowing them to be of the nature of great bliss is the yoga of supreme meditative equipoise, because the actual and the subsequent are of one taste in great bliss. Then, all phenomena will be realized as the nature of the Buddha. As it is said: "The Sugatas are eternally unborn phenomena; all phenomena are like the Tathāgata." And: "All these beings are the nature of the five Buddhas. Like a skilled dancer or a skilled painter, where there is that which is called 'bliss' alone, through the experience of the one, they perform the dance of the many." And from the Nāgārjunapāda: "Just as fish leap swiftly from a river, so too from the empty and luminous nature of one's own action, the net of magical illusion (māyājāla) arises."
Then, if one asks: "At what time should the collection of activities for the armor be performed?" it is said: "Having taken the essence of the pārijāta tree." This refers to entering into union with the action seal (karmamudrā) to be explained later, and in order to reverse the essence of the pārijāta—the avadhūtī channel—upward, one performs a thousand recitations of the syllable HŪṂ with the upward-reversing wind.
In whom the bodhicitta, having been made into a drop, remains like a tree without falling, at that time the bliss of the first concentration is attained; therefore, whatever action is performed will be accomplished. Regarding the phrase "if one sprinkles water over it," this is a term for having become free from joy. These are called "the elephant's footprint," referring to the bodhicitta that has arisen immediately in the avadhūtī channel of the action mudrā. This is the dust; in order to reverse the wind upward, one should perform a thousand recitations of the wind-drawing syllable HŪṂ. By striking the space-channel of the action mudrā, the avadhūtī, the bodhicitta will not become free from joy, just like an elephant. At that time, all actions performed will be accomplished. This is the explanation of the thirteenth chapter.
Having thus explained the thirteenth chapter on the generation stage, the gaṇacakra is now to be explained for the purpose of the three branches of accomplishing the generation and completion stages: bringing forth signs, receiving accomplishments, and restoring what has declined. Regarding this, it is said: "Then, I, the practitioner of the donkey yoga." This refers to the maṇḍala in which the drops of fragrance, the arrangement of flowers, the seed syllables, and the hand symbols are placed, and the great mudrā of the body is arranged. Apart from this, when male practitioners and female practitioners act as the ornaments, colors, and attire of the deities to perform the practice, it is called the gaṇacakra. As it is said in the Samayoga: "How should it be performed?"
The Yoga of the Donkey
Regarding the term "self": in order to subdue those who roam the subterranean realms, one should assume the form of the emanation body of the donkey Heruka, appearing in the aspect of an animal, as a reflection of the Vairocana-cakra. If one is to subdue those who roam the earth, one should assume the reflection of the emanation body in human form. If one is to subdue those who roam the sky, one should perform the gaṇacakra in the form of the emanation body with the appearance of a garuḍa; for this is stated in the Samāyoga, and thus one should have no doubt in this matter.
Regarding the phrase "in order to enter the mental form": this is for the purpose of the yogi’s mind entering the attire of the emanation body through its own power. If one asks at what time this occurs, the text says "by which the practitioner," meaning that when the practitioner beholds the donkey Heruka and so forth, the activities for the perfection of one’s own welfare and the perfection of the welfare of others will be accomplished.
Regarding the phrase "that practice shall be explained": the cakra of the method for directly generating calm abiding is the "method of practice" that shall be explained. Having thus provided a brief summary, the detailed explanation follows:
"The yoginī is in the form of Lāmā; likewise, the ḍākinī; Khaṇḍarohā has the form of desire." This means that the ḍākinī has the face of a donkey, Lāmā has the face of a lion, Khaṇḍarohā has the face of an elephant, and Rūpiṇī has the face of a garuḍa. [They hold] the curved knife and the skull-cup...
One should meditate on [the deity] holding a trident and a khaṭvāṅga, with four arms, seated upon a corpse throne. One should perform [the visualization] exactly according to the signs, ornaments, garments, and attire. If one asks how the mind wheel (citta-cakra) is to be arranged: all the heroes (vīra) and heroines (vīrī) hold a vajra and a bell, and have the faces of garuḍas. All those of the speech wheel (vāk-cakra) hold a lotus and a bell, and have the faces of peacocks. All those of the body wheel (kāya-cakra) hold a wheel and a bell, and have the faces of lions. The four [goddesses] such as Yamadāḍhī have the faces of a buffalo, a deer, a tiger, and a leopard. The four female gatekeepers are the four such as Kākāsyā. Regarding their body colors, they may have twelve faces according to the twelve activities; alternatively, when accomplishing the celestial realm (khecarī), they are all black; when accomplishing the terrestrial realm (bhūcarī), they are all red; and for the subterranean realm (pātālacarī), they should be white. The eight ḍākinīs have four arms, holding a curved knife (kartṛ), a skull cup (kapāla), a hand-drum (ḍamaru), and a khaṭvāṅga. If one asks what the principal Heruka is like, it is said: "The hero’s form has a blood-stained face; the ḍākinīs hold tridents in their hands." Thus, one should meditate on the four-armed form holding a vajra, a bell, a trident, and a khaṭvāṅga; or alternatively, one should meditate on the four-faced, twelve-armed form, appearing with a donkey face in the front. Furthermore, if one asks by what ritual procedure this is to be accomplished, it is said: "Garments, the five mudrās, and so forth; the branch of insight, the ritual daggers (kīla), and the net; preceded by the emptiness of sound and so forth."
One should meditate according to the method of the fourteen suchnesses, and so forth. In that way, having attained the absorption of concentration through the yoga of the feast circle (gaṇacakra) regarding the five sensory qualities, the result—the arising of the clairvoyances—will occur. Regarding this, it is said: "The exhaustion of life and the lengthening of life appear to the practitioner himself." This refers to the knowledge of death and rebirth.
The statement, "This is like a donkey; one should view this yogi as being like a donkey," is an illustration. From whichever of the six classes of beings one has died and transmigrated, one will appear in that very form at present. If one infers a previous birth from these current signs, then even if one has transmigrated from a previous birth as an elephant, one will see the form of an elephant. The phrase, "By whichever and by whom one is born," and so forth, refers to inferring the six classes of beings from the appearance of the forms of the six classes of beings.
"This one becomes an accomplished person" means being endowed with clairvoyance: the divine eye, the divine ear, the knowledge of others' minds, and the clairvoyance of the exhaustion of defilements (āsravakṣaya). Regarding "the flesh of the seven-birth sequence," this refers to the ritual of repetition and the use of the faultless flesh of one who has been reborn seven times, with which one should perform the offering cake (bali) and the feast circle. If one asks what happens by doing that, it is said: "The practitioner will achieve accomplishment." This also generates both mundane and supramundane accomplishments (siddhi).
Regarding the phrase "likewise, thousands of leagues," this means that through the superknowledge of the wisdom of miraculous power, one will travel swiftly in an instant to the height of a thousand leagues. Regarding the phrase "the supreme, sacred mantra of yoga," this teaches the Kharamukha Heruka of the completion stage. As it is said in the Catuḥpīṭha:
"The two sides, right and left,
Are explained as the sun and moon.
Like the flower of the plantain tree,
It abides released from the center of the navel.
The lotus in the hoofprint of a cow
Should be understood as the form of the donkey."
Thus, the right rasanā and the left lalanā are the two rubbing sticks, and the central avadhūtī is the fire-drill. Since the navel, the drop of blood, is the base for rubbing, when the indestructible space-wind is churned by the winds of the right and left, it becomes the mere heat of the wind-fire. Therefore, the winds of the right and left are called "the supreme, sacred mantra."
Regarding the phrase "the ḍākinī performs the union," because the head moves into the maṇḍala of space, the inner heat (caṇḍālī) of the navel is called the "space-ḍākinī." "Performs the union" means it is churned by the winds of the right and left.
Regarding the phrase "whatever signs of yoga one recites," these are: like smoke when earth dissolves into water; like a mirage when water dissolves into fire; like fireflies when fire dissolves into wind; and like a lamp when wind dissolves into consciousness.
When consciousness dissolves into space, one sees a sign like space; "whatever is recited" refers to the vital wind entering the avadhūtī. "Accomplishment is attained in one month" is by means of the method of churning the cakras with the churning stick of caṇḍālī. "This is the secret tantra; the heart mantra is supreme joy" means that when the vital wind and effort enter the avadhūtī through the cow-hoof-shaped channels of the right and left channels, it is called the "secret tantra." From that, as the bodhicitta descends, the non-conceptual states of joy, supreme joy, and coemergent joy arise; this is "supreme virtue." Regarding the passage beginning with "Whoever knows from that," by drawing the winds of the three channels into the avadhūtī, the conditions for conceptualization are incomplete. When non-conceptuality arises at the time the wind enters the avadhūtī, one abandons the obscurations and comes to know the three times, such as the past and the future. As it is said in the Catuḥpīṭha: "Unwavering, not revolving, and not arising—there is nothing [else]. Having abandoned the five obscurations, one becomes clearly manifest as Heruka." "In this very state, the yogi has no doubt" means that if one draws the wind into the "mare's mouth"—shaped like a cow's hoofprint—in the center of the emanation wheel at the navel, there is no doubt that the non-conceptual bliss of bodhicitta will arise. "This itself is the Cakrasaṃvara of the Ḍākinījāla."
This refers to the Cakrasaṃvara, the wheel of the feast for accomplishing the siddhis. This concludes the explanation of the fourteenth chapter.
Having thus explained the wheel of the feast, the branch of accomplishment known as the action mudrā is now shown. Regarding the passage beginning with "Then, for all the vows," the branch of accomplishment for all the wheels of body, speech, and mind is to be achieved through three types: those born of wisdom, those born of the [sacred] places, and those born of mantra. As it is said: "The messengers grant the coemergent siddhi, which is supreme, middling, and inferior."
Furthermore, because the nirmāṇakāyas reside continuously in the twenty-four places of Jambudvīpa, when the yogi perceives that the time for a disciple has arrived, the Buddhas and Bodhisattvas born of wisdom appear in the form of women and teach the absorptions of calm abiding, special insight, and the four joys. Alternatively, those born in the twenty-four places who possess the wealth of the self—such as complete faculties and so forth—will accomplish the absorption of bliss. Or, when a mantra yoginī who has received empowerment enters the avadhūtī through physical yogic exercises (yantra), the concentration of uncontaminated bliss is produced. Therefore, first one must understand the characteristics of color, shape, and conduct, and then recognize that Bodhisattva of the branch of accomplishment through the signs of the limbs and digits, the signs of letters and words, and the signs of the eyes and lips. As it is said: "Fire is known from smoke..."
“From a crane, one knows water;
From signs, one knows the family
Of the bodhicitta and the wise.”
Thus it is said. For that reason:
“Whoever understands the signs,
By knowing the six signs, that very person
Will achieve it.”
This means that by knowing the signs and conduct, one should understand without doubt that once the yoginī of the emanation body, who possesses great compassion, is found, the collection of causes and conditions for the action seal (karmamudrā) will result in the accomplishment of meditative absorption (samādhi).
Having thus given the brief explanation, the detailed exposition is as follows:
“Da is explained as the person,” it is said. The fifteenth chapter concerns the signs of purification, and the sixteenth concerns the characteristics of the goddesses of purification. Regarding the first of these, the presentation of the signs of the goddesses of purification, five signs are taught: empowerment, the hero and heroine, the authorization, and the conduct.
Why are these five signs taught? Because the goddesses of purification are the śaṅkhinī and the mṛgī, they involve the seizing of the mind, the conferring of empowerment, the feast circle (gaṇacakra), the authorization, and the conduct that nourishes the elements. Among these, first the sign of empowerment is shown:
Da is the seal of the person who confers empowerment.
Ta is the seal of the woman who receives empowerment.
Pu indicates embracing.
Su indicates the food of empowerment.
Ma indicates the empowerment of the Vajra Master (ācārya).
Ka is one’s own action seal (karmamudrā).
Pi refers to the empowerment conferred simultaneously with oneself. Lu refers to the empowerment conferred by oneself. Sri refers to the secret empowerment. Rangjung refers to blood. So refers to the peaceful drink of the secret empowerment. Pi refers to the broth of one hundred and eight medicinal herbs boiled together. Hi refers to the five meats. Bha refers to the food, such as cooked rice, at the time of empowerment. Nu refers to the wisdom-gnosis empowerment. By this much, the symbols of the empowerment goddesses are shown; now, the symbols of the purifying goddesses are shown. Pi refers to the skull-bowl at the place of holding the mind. Ngu refers to eating the flesh of a seven-times-born being as food. Di refers to the family of the Mother Vajravārāhī. Da refers to Tārā. Hri refers to Buddhalocanā. Ku refers to Māmakī. Ha refers to Pāṇḍaravāsinī. Dza refers to the holding of the mind embraced by those two legs of the wisdom goddesses. Now, the explanation of the hero goddesses will be given. First, the greatness of the initial meeting indicates the homage. So refers to the response to the homage. Ni refers to the food to be eaten, such as meat. Byo refers to eating after blessing it as the five nectars. Bhi refers to blessing it as vajra water. Ga refers to the fact that one should proceed to the empowerment, whereas one who has not received it lacks the samaya. "Delighting in relying on the consort," and so forth.
Regarding the phrase "thus it is said," one should not proceed with what has arisen as a fault. Now, the goddesses of the offerings authorized by the command are shown. "Ka" refers to the goddesses of the five families, each to be desired individually. "Sa" refers to not approaching other men. "Ra" refers to one without a master and the mudrā of offering. Now, the conduct is shown: "Ngu" refers to a courtesan. "Su" refers to one with faith in the extensive [teachings]. "Na" refers to one with faith in the non-Buddhists. "Sa" refers to one who has received empowerment. "A" refers to one who has not received empowerment. "Yā" refers to one who has come through faith. "Na" refers to one who has not come because of a lack of faith. "So" refers to one who has become an attractive object. One should understand that these symbolic signs for each letter are to be given to those who have faith in the path of direct perception—meditating on the feeling of bliss after abandoning the feelings of suffering and equanimity—but not to those without faith, nor to those on the path of liberation. This is the explanation of the fifteenth chapter.
Now, the characteristics of the goddesses who purify the grasping of the mind will be explained: "Then, one should consume what is edible and what is inedible." This means that the action mudrā, who is attractive, should be "consumed" by the eyes as a beautiful form, by the ears as pleasant sound, by the nose as fragrant scent, by the tongue as delicious taste, and by the body as the touch of the space-channel; she is to be enjoyed. "Inedible" refers to that which is unattractive. "Then, it shall be explained thoroughly."
The phrase "thus it is said" means that the goddesses who purify shall be explained. According to the oral instructions of Ajitacandra and Bhavabhaṭṭa, "that which is to be consumed" refers to the nirmāṇakāyas of the Buddhas and Bodhisattvas residing in the twenty-four sacred sites, who dwell there teaching the Dharma through calm abiding and special insight in the form of the qualities of sensory desire. Because a beginner yogi has not realized their true nature, they examine that nature; by entering into union with the wisdom goddess of the nirmāṇakāya, just as one sees a reflection in a mirror, they come to see emptiness within all five sensory qualities. This is the teaching on their characteristics.
According to the oral instructions of Ratnavajra: "The messenger [bestows] the coemergent accomplishment: supreme, middling, and inferior." The supreme are the wisdom goddesses of the nirmāṇakāyas of the Buddhas and Bodhisattvas. The middling are those born in the twenty-four sacred sites who possess intact faculties and have not turned back from the end of their actions. The inferior are those born of mantra who abide by the three vows and have received empowerment. One should not say that the wisdom goddess alone is the synthesis of the characteristics of all three. From all three of these, the non-conceptual calm abiding and the wisdom of emptiness of special insight arise.
Regarding the phrase "abiding by the samaya in supreme practice," this refers to the individual who is the support for meditating on the path of passion. "Consuming the permitted food and engaging in conduct..." [is the remainder].
Regarding this: once the master has authorized a qualified action mudrā, she should be employed as the mudrā for generating the concentration and uncontaminated absorption of a woman, thereby benefiting the arising of the knowledge of calm abiding and special insight, just as in the cases of the bodhisattvas Sadāprarudita and Dharmodgata.
If one asks what the yogi should do with her: the yogi must understand the distinctions between the families of those to be accepted and those to be rejected, so that the five objects and the sensory consciousnesses become non-dual with the object of the action mudrā. If one asks what the result of that is, it is said: "By the mere knowledge of which..." Just as the bodhisattva Dharmodgata generated the mind of awakening in the presence of the spiritual friend Bhagavatī, practitioners will attain accomplishment through entering into union. Therefore, the ritual procedure for attaining that will be explained.
Furthermore, as for what that is like, it is said: "A woman white as a lotus stalk..." This explains the characteristics of the purifying goddesses born of wisdom, born of the field, and born of mantra, summarizing their traits. There are three types of characteristics: those of color, shape, and conduct.
Regarding color, she is white; regarding shape, she has long, almond-shaped eyes; she delights in white clothing; she has the fragrance of fresh sandalwood; and she has faith in the Three Jewels—such is the woman of the Jewel family. Any woman who is yellow in color and delights in orange-yellow clothing... [text continues].
Those who possess the fragrance of jasmine and campaka and who follow the excellent teachings of the Three Jewels belong to the Lotus family. Any woman who is dark blue in complexion, who delights in blue garments, and who has the fragrance of the utpala lotus belongs to the Heruka family, following the heroic Bodhisattvas. Any woman who is white in complexion, whose conduct has the fragrance of lotus roots, and who is the heroic guru of the Mind Cakra belongs to the Akṣobhya family. Any woman who is red in complexion, who delights in red garments, and who has the fragrance of mallika and utpala belongs to the Vajravārāhī family. Any woman who is yellowish-green in complexion, who delights in white garments, and who has the fragrance of lotuses on her head belongs to the Amoghasiddhi family. Any woman who is red in complexion, who delights in red garments, and who possesses the fragrance of camphor belongs to the Vairocana family. Thus, these seven yoginīs are those who practice the left-hand path, who always delight in taking bliss as the path; this is the teaching on the common signs of the seven yoginīs.
If one asks what the physical signs of these are: they possess the colors of the seven signs. The letters of their teachers are also divided into six colors. "Sustaining the mudrā of one's own family" refers to holding the mudrās of the six families, such as the vajra, the wheel, and so forth. The seventh family is Vārāhī, the dharmadhātu, which is shown to be all-pervasive. If one asks what the verbal signs are: it is said, "They speak words arising from their own family."
One utters sounds corresponding to the seed-syllables of the six realms. Regarding the phrase, "Whichever woman moves to the left," this refers to the inclination toward bliss at the time of not having received empowerment. Regarding the phrase, "The yoginī is also examined on the left," this refers to the meditation on bliss after having become a yoginī through empowerment; it is a sign of the mind.
Having thus explained the common signs, the characteristics of the method are explained as follows: making offerings to the wisdom consort with the left hand, looking at the wisdom consort with the left eye, and speaking words that generate bliss—these are explained as possessing the samaya of the physical mudrā. If one asks, "What should be meditated upon?" it says, "Meditate intensely on the seed of the family." This refers to the activity of the family of intensely meditating on the seed of wisdom. As for the activity of that family, it is not to be done otherwise; the signs of possessing activities such as cumbana (kissing) and cuṣaṇa (sucking) are spoken of. "Not to be abandoned" means not abandoning the absorption (samādhi) of the method.
If one asks, "What are the characteristics of speech?" it says, "Recite the knowledge (vidyā) of one's own family," which means reciting the knowledge of the goddess. If one asks, "What are the characteristics of the body?" it is the bowing to the wisdom consort and uttering the sound of prostrating to the goddess; this is the bliss that reaches the culmination of consciousness and primordial wisdom (jñāna).
Regarding the explanation of the characteristics of the yoginī: at the time of the first joy (ānanda), the various [signs] are drawing patterns on the ground with the left thumb, entering here, looking from the corner of the eye, and showing the hand. At the time of the ripening of supreme joy (paramānanda), one remembers the method of one's own knowledge.
She shows the cheeks, the chin, or the palm of the hand to the nose. At the time of the characteristic of coemergent joy, which is free from [conceptual] marks, she gazes askance and recites the ana ha mantra, looking at the awareness. If one asks what happens by that, it is said: "The yoginī who speaks the truth," which refers to the yoginī who reveals the ultimate truth. This is the explanation of the sixteenth chapter.
Having thus explained the goddesses who purify, the explanation of the goddesses of empowerment is as follows: "Then, the yoginī who is difficult to find," it is said. The goddesses born from wisdom, the [inner] abodes, and mantra, who simultaneously emit the bodhicitta, are difficult to find. "Likewise, of the ḍākinīs," it is said, refers to the mudrās that travel in the space of calm abiding and the space of special insight. If one asks what they do in that way, it says: "The five nectars truly arise," meaning they cause the nectar of bodhicitta to descend into the mouth of the disciple.
If one asks how many there are, the Tantra of One Hundred Thousand speaks of seven: Buddhalocanā, Upabuddhalocanā, Tārā, Upatārā, Pāṇḍaravāsinī, Upapāṇḍaravāsinī, and Māmakī alone—these are the seven. Since they are explained in peaceful forms, [the text continues]: "Yaminī, Trāsanī, Prabhāvatī, Bhīmarūpā, Samcārī, Kālakarṇī, and Vasudhārā—these are the seven types of ḍākinīs." Thus it is said. The condensed characteristics of these are explained in the Explanatory Tantra and the Gaganasamā Tantra as follows:
"Rūpiṇī, Cumbikā, Lāmā, Viśvā, Bāliṇī, Avinivartanī, Devī, and Ehiṇī" are thus spoken. Those who display a slightly wrathful appearance are Rūpiṇī, Uparūpiṇī, Lāmā, Upalāmā, Khaṇḍarohā, and Upakhaṇḍarohā; these are the ḍākinīs alone. Their characteristics are explained here in the fifty-first chapter for the yogin to clearly perceive: raising the eyebrows and dancing, and as before, smiling after the wrath has subsided—this is Rūpiṇī, the characteristic of Buddhalocanā.
Delighting in non-duality with the hero, and whether the child is pleasant or unpleasant, embracing and kissing with the thighs—this is Cumbikā, the Uparūpiṇī, of the two kṣatriya families. Looking askance with a frown, knitting the eyebrows, and making the threatening gesture, while appearing to hold her breath out of displeasure—this is Lāmā, of the vaiśya family. Terrifying animals such as pigs and so forth is Upalāmā, of the two families. Laughing excessively and then departing from the place without returning is Khaṇḍarohā, of the brāhmaṇa family. Entering into meditative equipoise through mental union, and not surviving if touched by the feet or clothing—this is Khaṇḍarohā and Upakhaṇḍarohā, of the two families. As for the ḍākinī, since she is the śūdra family, Ananta, her characteristics are not explained extensively here. If one wonders what she does, it is held to be the mastery of the faculties and so forth.
This refers to the conferral of empowerment, the performance of the gaṇacakra, the making of offerings, and the examination of the elements; it is appropriate for all four. If one asks what is drawn in the house for each of these: Rūpiṇī draws a skull-cup, Upārūpiṇī a battle-axe, Lāmā a fang, Upalāmā a sword, Pāṇḍaravāsinī a battle-axe, Upapāṇḍaravāsinī a vajra, and Ḍākinī a conch. According to the venerable Durjayacandra and Bhavabhaṭṭa, starting from Mahāvīryā of the body wheel up to Caṇḍākṣī of the mind wheel, there are twenty-four. When these are correlated with the six families: there are four for Vajrasattva; four for Upārūpiṇī and Vairocana; four for Cumbikā and Padmanarteśvara; four for Lāmā and Śrī Heruka; four for Parāvṛttā and Vajrasūrya; and for the four of Hayagrīva, there are the four Irreversible ones. Thus, there are twenty-four, and it is said that Ehiṅkā belongs to the family of Vajravārāhī. It is not only the wisdom goddesses that are explained, but the field-born and mantra-born are also explained; thus it is said, "The Irreversible ones," and "They are explained as not being practitioners." This also explains the distinctions among the yoginīs of the beginner. This is the explanation of the seventeenth chapter.
Having thus explained the goddesses of empowerment, the gaṇacakra will now be explained. Regarding the statement, "Furthermore, that which is to be explained next," the branches for performing the gaṇacakra are other than the activity of conferring empowerment.
The "Characteristics of the Ḍākinīs" refers to the characteristics of the eight offering goddesses. By knowing their characteristics and abiding in the samaya of the ḍākinīs, one will attain bliss. Having thus presented the summary, the detailed explanation is as follows:
"A woman who is reddish-yellow..." and so forth. One who has the characteristics of being reddish-yellow in color, whose conduct emits the fragrance of a lotus, whose gaze is peaceful in form, and who looks with attachment toward the yogi, belongs to the family of the Speech [Buddha], Amitābha.
"One who has a trident between the eyebrows..." refers to one with the characteristics of a three-pronged shape and a pale blue color, etc.; she belongs to the Mind [Buddha], Akṣobhya family.
"One who has a trident on her forehead..." refers to one possessing the characteristics of a trident shape and a reddish-yellow color, etc.; she is Tārā, belonging to the Lāmā family of Heruka.
"One who has a wheel on her forehead..." refers to one possessing the characteristics of a blue shape and color, etc.; she belongs to the Vairocana family.
"One who is like black collyrium, white in color, and tall..." refers to one possessing the characteristics of shape and so forth; she belongs to the family of the Mother, Vajravārāhī.
"One who appears yellowish-yellow in color..." refers to one possessing the color and the shape of unblinking eyes, etc.; she belongs to the Khaṇḍarohā family.
"One who always delights in meat..." refers to her conduct and...
Those possessing characteristics such as the color of eye salve belong to the family of the ḍākinī. Regarding the phrase "any woman with a color like a cloud," this refers to the color; "with teeth that are unevenly set," this refers to the shape; and "delighting in constant cruel actions," this refers to the conduct. Those possessing such qualities belong to the family of Rūpiṇī. As for the phrase "this assembly of ḍākinīs," it refers to the assembly of the five male and female deities of the three families. If one asks why this was spoken, it is said, "for the benefit of the practitioner," and so forth; it is for the benefit of the gaṇacakra. This concludes the explanation of the eighteenth chapter.
Having explained the goddesses of the gaṇacakra, the explanation of the offering goddesses is as follows: "Furthermore, that which is to be explained next" is what was spoken. Since the Heroine has granted permission, the offering goddesses shall be explained. They are authorized as the branches of offering for the yogins of the families of Vairocana and the others. Regarding the phrase "the practitioner [should know] Lāmā," Lāmā is the goddess of the Tārā family who performs the activity of offering. Since there are five types according to the distinctions of family, the phrase "with the distinctions of characteristics" is mentioned. These should be understood through the words concerning the distinctions of the branches of the mudrā, including the distinctions of the characteristics of color, the distinctions of the characteristics of shape, the distinctions of conduct, and the distinctions of the appearance of the menses. The mudrā and the distinctions of the branches of the mudrā are to be known.
Having thus presented the brief summary, the detailed explanation is as follows: The physical characteristics of a woman are a round face and long mustache and eyebrows. The characteristics of her conduct are clean clothing, a peaceful mind, speaking the truth, and delighting in the sublime Dharma. Regarding her branch mudrā: the yogin should place the little finger and the thumb of each hand side by side and extend the remaining fingers; this is the lotus mudrā. With the left hand turned downward, the right hand is placed over it, also turned downward, with the fingers of the right hand inserted between the fingers of the left; this is the tortoise mudrā. In response, the yoginī holds the deer mudrā as the counter-mudrā to the lotus, which is the mudrā of Avalokiteśvara. Placing the left fist upon the left breast is the counter-mudrā to the tortoise. Placing the vajra-fist upon the knee is the mudrā of Maitreya. Her menstruation occurs on the tenth day of the lunar month, and her conduct is to draw a lotus in the house.
Having thus explained the Ḍākinī of the Vajra family, the explanation of the Ḍākinī of the Lotus family is as follows: Her physical form is a long lip and long, almond-shaped eyes. Her color is orange-red. Her qualities are wealth and so forth. Her physical form is neither too tall nor too short. Her conduct is a delight in various garments. Her physical form is three lines on the forehead and hair that points upward. Her conduct is laughing, joy, and so forth.
In that regard, when the yogin displays the mudrā of the trident by raising the left index finger and performs the dance of the contracted left leg, the yoginī’s response is to make the mudrā of the trident with her left hand and to walk while circling to the left; this is the response to the mudrā. The fourteenth and the eighth days of the lunar month are the times of the menses. Drawing a trident in the house is the conduct. From the display of the Lāmā of the Lord of the World (Lokeśvara) up to the display of the Lāmā of the Action Family (Karmakula), the appearance of a depression on the cheek is the shape. Orange is the color. Curly hair is the shape. A forehead bound with silk is the conduct. A single mark on the forehead and a long neck are the shape. A fondness for red clothing is the conduct. Raising the index finger of the right fist to form the mudrā of the trident, and pointing the left hand downward at the level of the knee, is the display of the bell mudrā. The yogin’s turning to the left is the response. Having displayed the Lāmā of Action, the display of the Lāmā of Heruka is as follows: being short with thick calves is the shape. A fondness for yellow clothing is the conduct. That woman raising the middle finger of her right fist is the vajra mudrā. Second, the conch mudrā is the contraction of the tips of all the fingers. The yoginī’s complete turning to the left is the response to the mudrā. The fourteenth day is the time when the menses occur. Drawing a vajra in the house is the conduct. Having displayed the Lāmā of Heruka...
Regarding Vārāhī-Lāmā: having hair over her entire body is her shape; having black and yellow eyes is her color; being stout and so forth is her shape; being skilled in song is her conduct; and having the color of a cloud is her color. In that regard, the yogin should extend the ten fingers of his hands and display the mudrā of song; he should display the spear mudrā by raising the index finger from the left fist. The yoginī’s reversal from the left is the response to the mudrā. The eleventh day is the time when the menses occur. Drawing a vajra in the house is her conduct. This is the explanation of the nineteenth chapter.
Having thus shown the characteristics of the three goddesses, the signs of the three goddesses are shown as follows: "Furthermore, that which is to be explained next" is what was said. In that regard, first the signs of the empowerment goddess are shown: "The ḍākinīs are in the left corners," which means they are born from wisdom, the [pure] abodes, and mantra. The sign of the left is the bliss of calm abiding and the meditation on emptiness through special insight; that is the sign. If one asks what the purpose is, it is to recognize them as brothers and sisters. It is taught in the Saṃpuṭa and Samāyoga that since these are the signs of the Buddhas and Bodhisattvas, one should set aside ordinary conduct and engage in undefiled conduct. In this tantra, one should understand that at the time of the preliminary application, one should recognize them as brothers and sisters, and at the time of the main practice, both [the recognition and] the use of the Tathāgata signs are to be understood.
Having thus provided a brief presentation, the detailed explanation is as follows: showing the left hand is a gesture of homage, and showing the ring finger is a gesture of homage in response, and so forth; these are for the time of the preliminary application (prayoga). This serves to identify [the practitioner] and, having subdued the contaminated conduct of the main practice, to enter into uncontaminated conduct. The remainder is easy to understand and thus not explained here. This is the commentary on the twentieth chapter.
Having thus shown the signs of the empowerment goddesses, the explanation of the signs of the hero goddesses for the feast circle (gaṇacakra) is as follows: "Next, I shall explain the characteristics of the authentic mudrās," it is said. The characteristics of the hand mudrās are for identifying [the practitioner] at the time of the preliminary application, or for demonstrating the conduct of a Buddha at the time of the main practice. If one asks what is attained by performing the main practice in that way, it is said: "This mudrā should be applied for the sake of the secret or the great purpose." One should understand that there are two ways of receiving accomplishments (siddhi): receiving them from the deity or receiving them from the yoginī. Regarding receiving accomplishments from the deity, by placing [the mudrā] at the heart of the deity, one is shown the path through the blessing that generates direct yogic perception. Regarding receiving accomplishments from the yoginī, it is the path of direct perception because one directly realizes the path of emptiness (śūnyatā).
Having thus provided a brief presentation, the detailed explanation is as follows: "Any woman who touches the crown of the head," it is said. This refers to any woman born from wisdom, the [pure] field, or mantra. When she touches the crown of the head, she is indicating: "I possess the avadhūtī channel, the channel of space."
In response to the mudrā, the instruction "one should show the head to her" means to say, "I desire to realize emptiness as my bliss." Thus, all such gestures as showing the forehead and so forth demonstrate that one is able to show the channel of space. All the responding mudrās, such as showing the cheeks and so forth, demonstrate that one is meditating on the direct realization of bliss-emptiness. These many different signs are the distinctions of the thirty-seven yoginīs of the gaṇacakra. This is the explanation of the twenty-first chapter.
Having thus shown the signs of the heroes, the explanation of the goddesses of the permitted offerings is as follows: "Furthermore, that which is to be explained next" is what was spoken. "According to the limbs and according to the ritual" refers to the signs of the fingers of the minor limbs. If one asks what the purpose is, it is to recognize [the practitioner] as a brother or a rākṣasī. Having thus given the brief presentation, the detailed explanation is as follows: "Showing one finger is a salutation; showing two is the response to the salutation." "This is of all the yoginīs" refers to the generation of the command of the goddesses of the purifying empowerment and the goddesses of the heroes. "Below that, the one who conducts the entire body" refers to the five families. This is the common salutation and its response. "Bending the two index fingers is the mudrā of the eyes" is a question asking, "Do you know how to open the avadhūtī?" "To whom the mantrin shows that" refers to the thirty-seventh goddess of offering.
In response to that mudrā, one should bend the two index fingers; from that point on, as long as one lives, one will undoubtedly attain the empowerment of unwaning bliss. If Vajravārāhī or any other [deity] shows the middle finger, the yogin should show the index finger. If she shows the ring finger, she is Caṇḍākṣī. From that point on, showing the forehead is the final indication, which is the sign of Śiṃhacchāyā. In response to that, showing [the sequence] from the tongue to the navel is the sign of the Heroines (Vīrī). Just as it was shown for the Mind Cakra, it should be applied by analogy to the Body and Speech [cakras] and so forth. To explain this, it is said: "This is the sequential limb-mudrā of all the yoginīs." Just as it is for the Mind, the limb-mudrās for Speech, Body, and the Samaya-Ḍākinīs are also in their respective order.
"These seven signs are the secret indications," means that once one understands the secret signs of the yoginīs on the path of passion, "the authentic view will be accomplished." This means that the accomplishment of the wisdom of the eleven grounds will be attained.
If a yogin does not know the characteristics of color and shape, nor the signs, and even if he has received empowerment from a yoginī, how should he recognize her as belonging to one of the six families? According to the Vajraḍāka, one should draw the mandala of the deities and cast a flower, or touch it with the hand; or, having arranged the five classes of syllables, one should touch them with the hand or cast a flower, whereby her family will be known.
What are those syllables? The seven syllables consisting of the long and short a, the first five of each of the five classes, and the first two of the semivowels (anta-stha) belong to the Tathāgata family. The nine consisting of i and ī, the five of the second class, and the last two of the semivowels belong to the Ratna family. The nine consisting of u and ū, the five of the third class, and the two of the semivowels belong to the Padma family. The nine consisting of e and ai, the five of the fourth class, the sibilants (ūṣman), and the last two of the semivowels belong to the Karma family. The seven consisting of o and au, aṃ and aḥ, the four vowels, the five of the final class, and the first two of the semivowels belong to the Vajra family. This is the realization for beginners. This concludes the explanation of the twenty-second chapter.
Having thus taught the four chapters on the purifiers, empowerments, the characteristics of the heroes and the authorized [names], and the chapter on the symbols, the characteristics of conduct are now to be taught. Thus it is said: "Furthermore, that which is to be explained..." and "The characteristics of the ḍākinīs..." The ḍākinīs are the five families of conduct. "By whom they are known, they are the messengers" means that once one knows the characteristics of their color and shape, one accomplishes that messenger as the action mudrā (karmamudrā). "One should know them as the hero’s sisters" means one should know them as the mantra-born goddesses (mantrajā). Having thus given the brief teaching, the detailed explanation is stated: "Whosoever possesses the samaya and is impassioned..." This indicates the ritual for accomplishing the yoginī.
One should be attached to a pleasing yoginī who possesses the samaya. How is she to be accomplished? It is said: "The ground is the enjoyment of yoga." This refers to the action mudrā, who is the ground for producing the harvest of the absorption of meditative concentration (dhyāna-samādhi). Regarding this, the Samayoga states: "Of all illusions, the illusion of a woman is especially sublime."
Taking the "ground" as the foundation means that once the vows of a layman (upāsaka), the bodhisattva vows, and the mantra samaya have been bestowed, they serve as the ground upon which the yogin should worship the Cakrasaṃvara of his own body. As the Guhyasamāja and the Saṃpuṭa state: "If a human woman is not found, one should rely on an animal of the elements." This refers to the action mudrā known as Kun spyod ma (Viśvācārī), who, drawn from the element of sound, enables one to cross to the far shore of cyclic existence. Why is this so? The Vajraśekhara states: "Animals dwell in the ocean of cyclic existence, which is difficult to cross. Just as sentient beings are deluded by ignorance, I shall likewise deliver them." For this reason, Kun spyod ma is called the "path of the animal."
Having explained the accomplishment, the common signs are shown by the phrase "the reversal." This refers to casting down the eyes and looking with a sidelong glance. The transformation of the face is the bliss pervaded by passion. "The eyebrows of the face are constantly moving" and "various things are quickly known" indicate the time of joy (ānanda).
That which is free from maturation, movement, and characteristics will be understood by implication. Likewise, "she becomes a ḍākinī" means that, just as with the goddesses previously mentioned, one should know that here too she becomes a member of the ḍākinī family. Thus, regarding the explanation of the Body family: it is said, "transformation is called saṃsāra." This means that by changing the facial expression and invoking the maṇḍala of speech, the presence of the three lines on the forehead establishes her as belonging to the Body family.
As for the Mind ḍākinī: "If she should turn back," means if she should reflect. Since she engages in the absorption that generates the non-conceptual meaning previously explained, her face becomes terrifying, and she speaks with a vajra-like clear voice. The Speech family has a voice as clear as a cuckoo. Regarding the teaching of the five families in their conduct: if a vajra and mirror are drawn in the house, because the space-channel exists, she is of the Mind family as previously shown. With a sword and mirror, she is of the Jewel family. With a banner and mirror, she is of the Lotus family. With a spear and mirror, she is of the Body family. Among all the ḍākinīs of conduct who possess these characteristics of drawing the joined mirrors, one should know her to be the supreme. This is the explanation of the twenty-third chapter.
Having thus explained the characteristics of the ḍākinī of conduct, the explanation of her signs is stated: "Then, that which is to be correctly explained..." and so forth.
By performing the signs of the practitioner, one comes to recognize [the consort] as a sister or a rākṣasī; this is the purpose. Having thus presented the brief summary, the detailed explanation is given in the passage beginning with "potaṅgi" and so forth. In the Saṃpuṭa, it is taught that at the time of accomplishing siddhi, one should abandon conduct involving food and instead engage in conduct that serves as the sign of the buddhas and bodhisattvas; this is taught as the method for attaining siddhi. Why is it the method? Because it is a sign of the undefiled (anāsrava).
First, after prostrating, the words "gamuḥ" and "lumpa" indicate coming and going. Starting from "dehi" up to "amṛtana" indicates the signs of empowerment. From "sagamoni" up to the end indicates the signs of the limbs of the gaṇacakra. From "kuṇṭa" up to "anta" indicates the limbs of the offering. From "śaṇam" up to "touching the thigh" indicates the limbs of viewing the elements (dhātu).
This concludes the explanation of the twenty-fourth chapter. Thus, having explained the signs of the goddesses through five chapters, the practice of arranging the deities upon the bodies of the goddess and the yogin and then making offerings is taught in the passage beginning with "Then, for the sake of all goals" and so forth. This is the root mantra that generates all the goals of siddhi. Regarding the "performance of the activity," at the time of extracting the syllables, it was not clearly [stated]; however, because yogins of inferior inclination might become deluded and ignorant, the root secret mantra is taught here clearly.
Having thus presented the brief teaching, the detailed explanation is as follows: this is what was taught regarding the extraction of the syllables of the mantras to be placed upon the bodies of the heroes and yoginīs, which were previously unclear. "Namo bhagavate" and so forth. These eight lines constitute the offering of the five nectars, the hand-drum, the wine, and the eight goddesses of the embrace. "Kara kara" and so forth refers to the placement of the twenty-four heroes and the placement of the thirty-seven heroines of body, speech, and mind. This root mantra, in which the boundaries of "Hūṃ" and "Phaṭ" are not separated, brings down wisdom upon the yoginīs; therefore, it is taught as the "Chapter on Secret Words," the ritual for accomplishing the yoginīs. This concludes the commentary on the twenty-fifth chapter.
Having thus explained the twelfth chapter on the gaṇacakra, the detailed explanation of the completion stage from the first chapter is now shown, beginning with "Then..." and so forth. Furthermore, regarding the line "That which does not exist in the three worlds," this means that apart from the generation stage, the gaṇacakra, the peaceful drink, and the purity of the messengers are difficult to find in the three realms: the subterranean, the terrestrial, and the celestial. Alternatively, because they are difficult to find in the desire, form, and formless realms, it is said they "do not exist." "If one knows the mantra of Śrī Heruka" refers to the secret mantra that protects the mind, which consists of the three types of purity. "Abandoning all secret mantras" [refers to...]
This refers to the complete abandonment of all mantras of the Kriyā, Caryā, Ubhaya, and Yoga Tantras. Having thus presented the brief summary, the detailed explanation is given by the words: "By the sequence and the non-sequence, and their reversal," and so forth. If one asks what is meant by "the sequence and its reversal," it is said: "The messengers." The messengers are the four mudrās: the action mudrā, the dharma mudrā, the samaya mudrā, and the mahāmudrā. Their defining characteristic is the sequence and its reversal.
With respect to the action mudrā for those on the path of passion, the arrangement by clockwise and counter-clockwise rotation is the sequence and its reversal. With respect to those on the path of liberation, the dharma and samaya mudrās are the sequence and its reversal of the outward flow and inward entry of the breath. With respect to one’s own abiding state, the illusory-like and emptiness are the sequence and its reversal. The female messengers possessing those characteristics are said to "perfectly abide" as the causes for the direct arising of calm abiding and special insight.
If one asks what the result of this will be, it is stated: "They always bestow the accomplishments of the lower and the upper." "The lower" is the accomplishment of the body. "The upper" is the accomplishment of the mind. By the implication of the word "upper," the accomplishment of speech, which dwells on the earth, is also achieved. "Always bestow" means that because the four mudrās possess unimpeded causal power, the results will undoubtedly arise. If one asks how they bestow all the accomplishments, it is said: "My messengers go everywhere."
Because they pervade the three accomplishments, they are "all-pervading." Regarding the statement, "The female messenger bestows all accomplishments," since she is the cause, she will bestow the accomplishments. Having thus explained the result of practice, the result of faith is stated as: "Seeing and likewise touching," and so forth. This begins from a bodhisattva on the path of liberation seeing a pleasing form, and continues through hearing sounds, smelling odors, tasting flavors, and up to touching a pleasing tactile object. Furthermore, with respect to the path of passion, it says: "Kissing and constantly embracing." This refers to touching the mouth with the mouth, embracing, entering into union, and so forth, thereby taking the tactile object of the space-channel as the field of experience. Regarding the phrase "the very distinction of the yogic state," this refers to the yogi of the messenger path, the path of liberation, and the yogi who abides in their own [deity]. The distinction of the state is divided into four types according to the classification of the mudrās. Regarding the phrase "as long as the yogic assemblies," this refers to the path of passion, the path of liberation, and abiding in one's own [deity]. "Explained as producing all accomplishments" means that through the three mudrās, the meditative absorption of concentration is directly generated, and through the Great Mudrā, the undefiled special insight is attained; thus it is said, "explained as producing all accomplishments." Having thus explained both the result of accomplishment and the initial result, the cause is now shown: "To be given to all bliss."
This indicates the seed-syllable for the instruction: "One should bestow the gift of shamatha, which is bliss, and vipashyana, which is the direct realization of emptiness." Otherwise, it is never to be given. Regarding the phrase "the explanation is sevenfold": it refers to the sequence of the three baskets (tripitaka) being taken as the path, and the empowerment of the generation stage for those who abide in the four classes of tantra. These should never be bestowed [on the unqualified].
Who are those called "all those in Sukhavati"? "Mother" refers to the Vajra Master who was empowered at the same time as oneself; "sister" refers to one who was empowered together with oneself; "daughter" refers to one who was empowered by oneself; and "wife" refers to one granted by the Guru. These terms implicitly represent the Vajra Master, oneself, the disciples who were empowered by oneself, and the yoginis; they also represent the yogis in relation to them.
Regarding the phrase "whoever always bestows the mantra": it refers to the empowerment of the mantra that protects the mind. The three purities of those yogis are explained as the ritual of the direct path. Having thus explained the individual who is the support, the method is now shown: "Then, in the Yoga Tantra," and so forth. The Yoga Tantra is this very "subsequent to the subsequent," because it is the Pundarika Tantra among the five tantras of method and the four tantras of wisdom.
Regarding the phrase "I shall explain the samaya that is difficult to find": the method for actually generating the absorption of the first dhyana is the ganachakra, and that is what I shall explain.
"Men and women walk from the left" means that the bliss of calm abiding (śamatha) and the bliss of emptiness (śūnyatā) of special insight (vipaśyanā) are directly perceived. "They bestow the desired accomplishments" means that calm abiding and bliss are generated directly. Intending to explain what was taught in the first chapter, "The lineage-holders are to be honored," the text says, "Abiding in the houses and fields." Here, "house" refers to the wheel of wisdom (jñānacakra), and "field" refers to the wheels of body, speech, and mind. "Abiding" refers to the wheel of commitments (samayacakra), which are the eight sites. As it is said in the Samāyoga: "The five houses and the objects." "Even if they are very far away, they will be known" means that through the three types of signs—color, shape, and conduct—one will recognize one another as yogins in the twenty-four sites.
Having thus explained the feast wheel (gaṇacakra), the explanation of the peaceful drink is given: "There is no union other than Heruka." Realizing the taste-vajra (rasavajrā) to be like an illusion is the union with Heruka. "There is no other" means there is nothing other than the peaceful drink. "The master is the yoginī herself" means that because she is the collection of causes for the peaceful drink, she is understood as the "master." "In these tantras, the practitioner" refers to the yogin who meditates on the peaceful drink. "He is truly excellent" means he is free from the eighty innate natures. "One should not despise or abandon [them]"—
Regarding the phrase "because it is the cause for realizing bliss as being like an illusion, one should not treat it with contempt through body or speech, nor should one abandon it with the mind," it means that one should honor it according to one's ability. The phrase "one should honor it with ability" means that at the time of union, one should please [the consort] with the five sensory qualities.
Having thus explained the peaceful drink, the explanation of the purity of the messenger (dūtī) is given: "The eight, Kākā and so forth," it is said. At the beginning of the purity of the messenger, one maintains the vow of the undefiled (anāsrava), and the eight goddesses such as Kākā and so forth act as guardians. Since the eight such as Kākā are the eight wrathful deities such as Vijaya and so forth, they provide protection. As it is said in the Uttaratantra: "The wrathful deities such as Vijaya and so forth are the perfect emanations of Kākā and so forth."
Regarding the phrase "increasing devotion and faith," this refers to increasing devotion toward consciousness and increasing faith toward primordial wisdom (jñāna). The phrase "the constant cause of accomplishments" refers to the eight subsequent samayas. The phrase "the conduct of the samayas" means that the eight ḍākinīs protect the maintenance of the samayas.
Having thus explained the eight ḍākinīs who subdue Māra, the explanation of the samaya of the wisdom-gnosis (prajñājñāna) is given: "Union with other goddesses," it is stated. First, the four samayas of the explanation are mentioned: "other goddesses" refers to the empowerment. "Union with them" refers to engaging in union without having performed the approach and accomplishment (sevāsādhana). "Without possessing the samaya, taking pleasure in relying on a consort," and so forth.
By saying this, it is explained that one should not confer empowerment, nor engage in union, nor become subject to desire. This means that even when empowerment is conferred, one possesses the eighty innate natures. "Non-dual" means knowing the non-duality that is free from the duality of subject and object. "Formless" means having transcended the state of "separation from joy."
The explanation of the opposite, the thorough determination, is as follows: "Practicing the conduct of the samaya" means that for one possessing the samaya, "conduct" is the meditative union. "Intensely uniting with the female Īśvarī" means being free from the eighty innate natures. "Celibacy and likewise the basis" means that because one guards the untainted luminosity free from subject and object, it is the "basis." "Conducting oneself with a constant stream of non-anger" refers to the conduct of guarding against falling into the state of "separation from joy." "These eight are the conduct of the samaya" refers to the samaya of the wisdom-gnosis empowerment. This should be understood as the samaya for those abiding in its accomplishment.
Having thus explained the samaya: "Common to all tantras" refers to the actual explanation of the purity of the messenger. This direct realization of emptiness appears commonly and directly to practitioners of both the conduct and the action yogas; therefore, since there is no logical reason to cause harm, it should not be destroyed nor should it be conceptually imputed. If one asks how to meditate on this, it is said: "It should be adopted through faith alone."
Because the causal conditions of space and the assembly induce a definitive cognition of non-conceptual bliss, it is to be received with devotion. It is not seen by the eyes, nor by the ears, nose, tongue, or hands. Regarding the statement, "This secret has not been taught," this refers to the path of liberation.
Even though empowerment is obtained through the dharmamudrā by means of the body, if this secret of Sparśavajrā has not been taught and is strictly concealed, why is it not taught to those on the path of liberation? To this, it is said: "The wise one moves the little finger." Here, "the wise one" refers to one on the path of passion. "Moving the little finger" means joining the openings of the final channel. "The messengers truly abide" means that the śaṅkhinī, padminī, and hariṇī truly abide as the karmamudrā.
Having thus explained the method, the tantra of the causes for both the generation and completion stages is explained as follows: "Pure, impure, and mixed." "Pure" refers to meditating on the generation stage. "Impure" refers to meditating on the completion stage, which is the enjoyment of the five nectars. "Mixed" refers to meditating on both the generation and completion stages. Its synonyms are stated as "the purifier that pleases" and "the illuminator"; these are the three names endowed with qualities.
This concludes the explanation of the twenty-sixth chapter. Having thus explained the first chapter by way of the three aspects of result, cause, and method, the author now intends to explain it by way of the three aspects of preparation, the main practice, and the conclusion.
Then, the passage beginning with "the yogic conduct of ascetic observances" (yogacaryā-vrata) is taught. The "yogi" is one who meditates on the three purities. "Conduct" (caryā) is by means of the three types of purity. "Ascetic observances" (vrata) are the main practice of the three purities. "Application" (prayoga) should be understood as the offering (pūjā).
If one asks, "If the generation stage (utpattikrama) also possesses conduct and ascetic observances, what is the difference from the completion stage (niṣpannakrama)?" it is said: "It thoroughly accomplishes the female messengers (dūtī)." This means that through the four mudrās, the sense-faculty of bliss in which the bodhicitta flows, the causal condition which is the latent predisposition (vāsanā) for generating bliss, and the immediately preceding condition which is the recollection of the guru’s instructions, the concentration vow (dhyāna-saṃvara) and the uncontaminated vow (anāsrava-saṃvara) of wisdom (jñāna) arise; thus, it is called "thoroughly accomplishing."
"Quickly accomplished" means to realize directly, because it is said: "The mind is the one that possesses the fruit." "All words should be understood by the messengers" means that the three purities are divided into the three stages of preparation, the main practice, and the conclusion; these are "all words."
Having thus given the brief presentation, for the detailed explanation, first the offering is shown: "Having gone near to place after place." This refers to the yogi going to and practicing in the twenty-four sacred sites (pīṭha). Some say that this is the meditation on practicing the wheel of ascetic qualities (dhūtaguṇa-cakra) as explained in the Uttaratantra, and as a branch of that, wandering through the twenty-four sites to seek the yoginīs.
That is not logical. It contradicts the Samputa, which states: "When arising from the absorption of the completion stage, one should engage in the conduct of the Victorious One and the perfections." Furthermore, the Vajradaka states: "One should abandon fabricated meditation; one should also abandon fabricated recitation. All such fabrications are not the way of the natural yoga." Therefore, there is no purpose in generating a deity through the ascetic practices.
If one wonders why a cause is sought in that object, it is said: "It is symbolized by the form of the messenger." This refers to being symbolized by the three signs: color, shape, and conduct. If one asks what result is accomplished by knowing that, it is said: "The messenger is like the edge of a sword; it is the purifier and the increaser of merit." Here, "purifier" means being free from the eighty innate natures. "Increaser of merit" means the arising of the wisdom of special insight.
Regarding the phrase "likewise, through the excellent union with the messenger," the word "likewise" refers back to the example of being like the edge of a sword. If one asks who is like a sword, it says "through the excellent union with the messenger." As it is explained: "Having withdrawn the mind from all [objects], by distinguishing the inner self, the tactile sensation of the abiding body is the innate primordial mind." Thus, "excellent union" means being free from the eighty innate natures.
"The practitioner attains accomplishment" means that through union with the four mudrās, the three accomplishments are attained. If one asks, "Is practice not required?"—
"Even without recitation and concentration, accomplishment will be swiftly attained," it is said. For example, just as a collection of purgatives expels disease, consciousness and wisdom arise from the assembly of causes, even without recitation and concentration. Having thus explained the three results—the result of knowledge, the result of accomplishment, and the result of swiftness—the explanation of the method is as follows: "Through mantra and mudrā, the practitioner thoroughly engages in offering itself." Here, "mantra" refers to the placement of deities upon the body in the generation stage and the circulation of the breath in the completion stage. "Mudrā" refers to the hand symbols in the generation stage and the four mudrās in the completion stage. "Offering" refers to engaging in the various applications of the three purities and the ripening [of karma]. "There is no offering other than that" refers to the offering that accomplishes calm abiding and special insight. "Thus, this is the definitive treatise" is the conclusion; it is the heart essence of the teaching on the path of direct perception. Regarding the "king," while the path of direct perception existed even in the Vehicle of Characteristics until the monk Siṃha was killed by a man's burden, once he was killed, the heart essence of the teaching declined. In the Secret Mantra Vehicle, however, because the path of calm abiding and special insight exists as direct perception, the heart essence of the teaching has not declined. If that is so, if the heart essence of the teaching exists—
If one asks what the meaning is of the statement in the seventeenth chapter of the Guhyasamāja that [the teaching] was not spoken from Dīpaṃkara down to Kāśyapa, it is intended for yogis who are beginners and have not realized [the truth]. For the Buddhas and Bodhisattvas, however, because they always enjoy and experience the Dharma through the path of direct perception, the Lion’s Liberation of the Nun states that Vajrapāṇi, the Great Powerful One, turned the wheel of the Dharma of the Vajrayāna for the Bodhisattvas of the tenth ground.
Having explained the offering associated with the messenger (dūtī), the conduct that serves as the antidote to the joy of "thoroughly crushing" is taught by the words: "Even through delight in the path of the messenger..." The practitioner on the path of passion who strives for accomplishment is one who meditates on the conduct of equal taste, the purpose of which is to proceed to the joy of "separation from joy." What is that? It is the conduct of the gaṇacakra (feast circle), as stated: "Perfectly endowed with the vidyā-mantra and mudrā." This means that, being endowed with the mantras for pacifying, enriching, and so forth, and with the mudrās formed by the right and left hands as the pouring and lifting ladles, one should constantly partake of the food of the five nectars (pañcāmṛta).
If one asks whether one should perform only the food offering or the gaṇacakra, it is said: "The practitioner, being well-settled in meditative equipoise, should make use of all the families." "Being well-settled in meditative equipoise" means being free from the eighty innate conceptualities.
All families [of deities] enjoy the five objects, from form to tangible objects, as the four joys. At the time when non-conceptual cognition arises, one does not engage in the conceptualization of acceptance and rejection, thinking, "This is not to be consumed." Having thus explained the conduct of the feast gathering, the explanation of the peaceful drink is given by the statement, "In the ultimate, they are indivisible." This means that the ultimate bliss, which is non-conceptual and illusion-like, is the indivisible cognition. Regarding the phrase "the two messengers are accomplished," this refers to the accomplishment of the secret and the wisdom-knowledge empowerments. Regarding "engaging in the ritual of accomplishment," at the time of the secret empowerment, there is only a single messenger. This refers to the consort who bestows the five nectars. "The supreme self" refers to the first supreme accomplishment. Regarding "accomplishment," the phrase "the accomplishments are also near" means that the worldly accomplishments are near. "Possessing the empowerment obtained through the lineage of the guru, the mantra absorption that protects the mind, the three messengers are correctly explained." Having thus explained the conduct of the secret empowerment, the explanation of the messenger's conduct of purity shows the characteristics of the yogi of the first messenger. Regarding "the nature of the excellent application of the mudrā," this refers to the nature of non-conceptuality, free from the eighty innate conceptualities. Regarding "empty and without attachment," "without attachment" refers to the savoring of bliss. Regarding "possessing discipline," this means abiding in the three vows. "Perfectly complete, born from the cause of wisdom."
"Thus" refers to what was cultivated in previous births. "The nature of the mind arises at dawn" means it transcends joy, supreme joy, and coemergent joy. "Luminosity" is the meditation. Some say that at the beginning of the four sessions, one rises from bed and meditates on the generation stage; however, that is not the context here and should not be discussed. The conduct of the completion stage is not the meditation of the generation stage, and since meditating on the deity’s body in four sessions is the main practice of the generation stage, there is no connection [between the two here].
Having thus explained the individual who is the support, the method is taught: "Having performed all the activities of the body." This refers to the explanation of the sequence of the tantras regarding the four wheels and the three channels. "The weapon is thoroughly applied to the body" means that in the sequence of mantra, the twenty-four [channels] possessing the heat of wind and fire are burned, hence it is a "weapon." "Practice all that abides in the body" means that in the sequence of wisdom, the bodhicitta descends from the four wheels. "The body, having been purified" means that in the secret sequence, one meditates on the emptiness of touch, the purifier that transcends joy, supreme joy, and coemergent joy. "The mantra should be recited constantly" means that by the life-force entering the avadhūtī, the purified body becomes stable. "The yogi should definitely rely on the mantras" means that the winds of the six aggregates are spoken of within the aṇaha. "One should not meditate on weapons."
This means that the descent of the bodhicitta through the channels of the six sense faculties and the arising of non-conceptual bliss is the "weapon." Not to become habituated to that [bliss] means that the physical and mental bliss will not turn into the "separation from joy." Although the tradition of the Brahmin Saraha asserts that at the juncture where two drops are lost and two remain, one should generate the cognition that realizes the emptiness of bliss, the statement "one should not meditate on the weapons" contradicts the Supreme Tantra.
"One should not be angry with those possessing the samaya" means that having received the wisdom-knowledge empowerment, one should not disparage the action mudrā with a mind that follows the Hearer Vehicle and considers her an impure substance, or follows the worldly path and thinks, "This is unchaste conduct."
"One should not transgress through diligent effort" means relying on the collection of causes as taught in the Kāyasaṃpuṭa. "One should act blissfully with her" means meditating on the bliss of the goddesses of the gaṇacakra and the bliss of concentration. "For the sake of liberation" means meditating on the purifying goddess and uncontaminated bliss. "For the sake of that" means practicing the samaya with her for that purpose.
"One should practice together with her" means not [acting] merely by looking as in the Heaven of Making Use of Others’ Emanations, nor by laughing as in the Heaven of Delighting in Emanations, nor by holding hands as in the Joyous Heaven, nor by embracing as in the Twin Heaven.
The meaning is that one should generate the collection of causes for concentration, just as [the rice of] the Heaven of the Thirty-Three [is produced]. Having thus explained the conduct that serves as the antidote to the joy of thorough analysis, the explanation of the external physical and verbal ascetic observances (vrata) during the actual practice at the time of being free from characteristics is as follows:
"Always at night, sky-clad," it is said, meaning free from conceptual thought. "Always black and red," refers to the colors of the resultant Heruka and the consort Vajravārāhī. "Wearing what arises from the limbs of living beings" means donning the images of elephant and tiger skins. "Through the desire for bliss, bliss will be attained" means that by desiring the physical bliss of concentration and by the external ascetic observance of the Heruka’s attire, bliss will be accomplished.
"Pure, having completely abandoned the sacrificial thread" means that even if one lacks one of the five mudrās of the generation stage, the complete abandonment of attachment to the three—body, speech, and mind—is "pure, having completely abandoned." "Blessed by Śrī Heruka" means: Śrī is non-dual wisdom; He is free from causes, thus the body is blessed as empty; Ru is free from arrangement, thus speech is blessed as signless; Ka does not abide anywhere, thus the mind is blessed as wishless.
If one asks, "Having abandoned the sacrificial thread of the generation stage, does this mean there are no ornaments for the external ascetic observance?" it says: "Perfectly endowed with the five mudrās."
The crest jewel, earrings, necklace, bracelets, and sacred thread constitute the bone ornaments. Regarding the phrase "to be practiced at all times," this means that after meditating on the absorption of the main practice according to the generation stage, one does not withdraw [the ornaments] upon arising; rather, one remains adorned with the five mudrās during all actual and subsequent activities. What are the five mudrās? "The necklace, bracelets, earrings, the crest jewel, and the sacred thread—these are the five; with the ashes, they are six." Regarding the phrase "to remain at all times," this means that during the conduct of the solitary hero or the regent, one remains [adorned] at all times during the four types of physical activities. This represents the abiding of the six mudrās, which symbolize the absence of conceptualization regarding the six sense aggregates.
If one asks how a beginner should act, it is said: "At night, they should be displayed clearly; during the day, they should be kept secret." This means that at night, during the time of the gaṇacakra, they should be displayed clearly, whereas during the day, when among worldly people, they should be concealed.
Having thus explained the three types of external physical and verbal asceticism—the gaṇacakra, the peaceful drink, and the purity of the messenger—the secret mental asceticism of the three purities is as follows: "The distinct wisdom is thoroughly concealed." This means that in the gaṇacakra, for those who lack faith, the five sensory qualities appear as distinct [objects], and in the peaceful drink, they appear as the duality of subject and object.
Regarding the purity of the messenger (dūta), the rendering of the consciousness that appears as the duality of subject and object into a potent state is the "hidden" [meaning]. "Utterly peaceful and with senses subdued" means that because consciousness is free from the eighty innate conceptualities, it is "utterly peaceful." Because wisdom is free from the duality of subject and object, the "senses are subdued." "One should know the three purities" means that because the afflictive and cognitive obscurations are purified, it is "purity." Furthermore, these are threefold: being secluded from the emptiness of calm abiding (śamatha), being secluded from the apprehension of things as being like illusions or as substantial entities, and being secluded from the appearance of the two [aspects of] the wisdom of emptiness. "Abiding in its own continuum" means that "self" is non-conceptual cognition. "Continuum" refers to the fact that just as it was initially non-conceptual, it subsequently remains in that same continuum; thus, it is called "abiding in its own continuum." As it is said in the Ultimate Essence: "When the continuum of direct perception is prolonged, it is explained as 'meditation'." "One does not regard what is of the family or not of the family" refers to the time when non-conceptual cognition has arisen. Because one is free from the conceptualizations of the mind, one does not apprehend pleasant things as "of the family," unpleasant things as "not of the family," or anything with indifference; thus, it is said "one does not regard." If one asks whether there is an apprehension of the five types of mudrās in the secret conduct of non-conceptual cognition, it is said: "Even the binding of the crown of the head and so forth." This means that regarding clothing, the five mudrās, and so on, there is no conceptualization of acceptance or rejection.
In that way, the six mudrās become threefold: the generation stage, which is the meditation on the six mudrās as the nature of the six families; the six mudrās of the completion stage with signs, which involve maintaining mindfulness of the cognitions of the six aggregates without conceptualization; and the meditation on the six mudrās during the secret conduct of the actual practice of the completion stage without signs. Regarding this, the Ḍākinī states: "By relying on the natural path, one is liberated even while performing all [actions]."
What are those three purities? They are: the messenger, the moon, and eating from a single vessel. The first is so called because one meditates on Sparśavajrā as emptiness through direct perception. The middle is so called because one realizes Rasavajrā as being like an illusion during the "moon" [practice]. The last is so called because the absorption of calm abiding (śamatha) has arisen during the practice of eating from a single vessel.
In this regard, the venerable Indrabhūti spoke of the instructions "like the crescent moon," "like a window," and "like a lion cub." Among these, the "crescent moon" refers to when one performs the gaṇacakra with the five sensory qualities; by symbolizing bliss, it causes the bliss of meditative concentration to expand across all phenomena, like the moon on the fifteenth day. The "window" refers to piercing the opening of the illusory nature of Rasavajrā, thereby realizing all phenomena to be like an illusion, just like the external sky.
Like a lion cub, once one has directly realized the emptiness of the vajra of touch, one will cause all wild animals to tremble with fear, just as a lion’s limbs, being unharmed, terrify all beasts. Likewise, one will come to realize the emptiness of all phenomena. As it says in the Rājanīti: "If one realizes the emptiness of touch, one will realize the emptiness of all phenomena." From the mouth of the goddess Śrī, it is said: "The three purities are the instruction like a hook. The three realms of saṃsāra are like an ocean, and non-conceptual bliss is like a fish; having caught it with the hook of the three purities, one is brought to the dry land of great bliss."
From the presence of Padma Vajra, it is said: "The three purities are the instruction like space. When the tip of the three channels enters the secret vajra-jewel in the bhaga, the wind of the left lalanā causes the bliss of the 'separation from joy' to degenerate, generating the conceptualizations of the three realms of saṃsāra. When the wind of the right rasanā reverses [the flow] upward, the bodhicitta is placed in the rasanā, whereby one becomes the Lord of Desire, Kāmatattva, and the Increaser of Life, Vaiśatattva. When the wind of the central avadhūtī causes the bodhicitta to enter the avadhūtī, one becomes the Inexhaustible Bliss of Concentration, Nairañjanatattva. When that is sealed with emptiness, it becomes the Uncontaminated Bliss, Madhyamatattva." Furthermore: "Even when the garments of white and red are removed, if the life-force enters the sky..."
"It is said: 'The inexhaustible, non-conceptual bliss will arise as great bliss.' Thus it is explained. The white and red garments refer to the bodhicitta abiding in the right and left channels; through the passion of that, the bliss of concentration—which has abandoned both passion and dispassion—is born. Once sealed by great bliss, even the central channel is transcended. Regarding this, the Samayoga states: 'Neither passion, nor dispassion, nor even the middle is perceived.' From the presence of Rinchen Dorje: 'Asama-sama' refers to the pith instruction on the equality of the unequal and the equal. Furthermore, having induced certainty in direct perception through the guru’s pith instructions, it becomes certain through a direct perception other than [ordinary] ones. Even if non-conceptuality arises, because there is certainty regarding appearances, it is not a non-analytical [certainty]. The certainty of subject and object is the nature of the apprehended and the apprehender—the nature of the self of phenomena and the self of persons. When a direct, non-conceptual bliss arises and is able to induce a certain cognition, that is 'certainty through direct perception itself.' When there is no such certainty, inducing certainty regarding non-conceptual bliss through the causal collection of the three types of purity, or inducing certainty through the direct perception of the guru for the sake of others, is 'certainty through direct perception other than itself.' Furthermore, when the emptiness of that non-conceptual bliss—certain through itself or others—is induced within the absorption of concentration, that is the wisdom of the first bhūmi. Thus, by thoroughly maintaining these purities, one attains the stages of pure purity."
Thus it is said: "Calm abiding and special insight are directly born." Regarding the phrase, "From what would accomplishments not arise?", why would they not arise? They will certainly arise. Having thus taught the first benefit of the secret conduct, the second benefit—the accomplishment of the accomplishments of all tantras—is taught in the Tattvasaṃgraha, the Cakrasaṃvara, the Sarvarahasya, the Śrīparamādya, and the Vajrabhairava. Accomplishment through recitation, conduct, and practices as taught in those is here accomplished in an instant through the absorption of the concentration of the three purities.
Having thus explained the second benefit, the benefit for those on the path of liberation is stated: "Even the yogi on the path, through joy..." The path of yoga is the path of liberation consisting of the meditation on the dharma-mudrā and samaya-mudrā. Therefore, by relying on those very mudrās, one correctly practices this purity. If one asks what the merit of such a person on the path of liberation is like: the vast qualities arising from purity are such that they cannot be fully described even if thousands of individuals were to speak of them through thousands of mouths.
Having explained the third benefit, the benefit of making offerings is stated: "The glorious Heruka, great wisdom..." This refers to the nature of the consciousness and wisdom of the glorious Cakrasaṃvara. The characteristic of total purity is being free from the eighty innate natures. Regarding the phrase, "Drinking the water of the merit of bliss," this refers to the reversal of the bodhicitta.
"It is the purifier that destroys negativity," means that the negativity of the meditative concentration of consciousness is purified, and the afflictions of the mind and the obscurations to the knowable are cleansed. Having thus shown the fourth benefit of the path of passion, the fifth, the benefit of the dharmamudrā, is shown by the statement: "By touching or even by speaking, one will be liberated from all negativity." This means that by focusing on the dharmamudrā through everything from hearing it with the ears to experiencing it with the body through touch, one will be liberated from negativity; the objects of the eyes, form, become pure and faultless. Having given rise to the bliss that is free from conceptualization regarding form, one engages in it. This refers to attaining the supreme accomplishment of the eleventh ground of the Sugatas and becoming a king of gods born into the family of the Sugatas; the middling accomplishment is becoming a king of men, and the lowest is the accomplishment of [ordinary] success.
Having thus explained the ascetic observances along with their benefits, the explanation of the gaṇacakra torma is given by the statement: "Having thus constantly made offerings." "Offerings" refers to offering with the three purities. "With faith, one should give the torma" means that with mental faith of devotion to the Three Jewels, faith in protecting their teachings, and faith in protecting their teachings, one should offer the torma in which the three spheres are pure. "By means of the application of the ritual as it is..."
Regarding this, at the time of the gaṇacakra, the four yogins generate themselves as deities. From the syllable yaṃ, they visualize a wind maṇḍala; from raṃ, a fire maṇḍala; and upon that, a tripod of three skulls generated from three kaṃs. They visualize a skull cup generated from the syllable kaṃ, the size of the three-thousandfold world system, filled with the five nectars (amṛta) and marked with the five syllables. These are then consecrated with the three syllables oṃ āḥ hūṃ, whereby ordinary food is purified and transformed into the food of the deities, filled with the nectar of primordial wisdom (jñāna), and stabilized by the following mantra: oṃ akāro mukhaṃ sarvadharmāṇām ādyanutpannatvāt. This is recited five times to consecrate it.
In front of that, in the center of a triangular e, they generate a celestial palace from bhrūṃ. In the center, they visualize the Blessed One who Subdues All Bhūtas, holding a vase in his hand. To his east is Kṛṣṇa; to the north, Mahārudra; to the west, Devadatta; to the south, Kṛṣṇa; in the northeast, Daṃṣṭrin; in the southeast, Duṣṭa; in the southwest, Rati-atīta; and in the northwest, Vināyaka. All of them have one face, three eyes, and four arms, holding a curved knife (kartṛkā) and a skull cup, as well as a khaṭvāṅga and a trident. They are black, yellow, red, and white in color. In the intermediate directions are two captivating forms. The Kṛṣṇa in the east is surrounded by the four: Cāmuṇḍā, Raudrī, Bībhatsī, and Ājñā-vinivartinī. The Rudra in the north is surrounded by Vijayā, Vijayavatī, Aparājitā, and...
She is surrounded by Aparājitā. In the west, Devadatta is surrounded by Bhadrā, Kṛṣṇapīvarī, Mahākālī, and the Yoginīs. In the south, Kṛṣṇa is surrounded by Īśvarī, Candrī, Caṇḍī, and Dveṣī. In the northeast, Daṃṣṭrin is surrounded by Lambā, Īśvarī, Mahāśuṣkā, and Dīpī. In the southeast, Raudra is surrounded by the four: Mardinī, Purī, Rūpacaṇḍī, and Mahārūpā. In the southwest, Ratiśaya is surrounded by Daṃṣṭrī, Daṃṣṭrīṇī, Khaṇḍamālā, and Khaṭvāṅgī. In the northwest, Vināyaka is surrounded by Khadgī, Paraśvadhī, Vajrī, and Dhanuṣī.
Outside of that, one should visualize the eight charnel grounds surrounded by the eight guardians of the directions, the eight messengers, the eight nāgas, the eight clouds, the eight ḍākinīs, and the eight mātṛs. For pacification, all are white; for enrichment, all are yellow; for magnetizing, all are red; and for wrathful activities, all are black. The thirty-two goddesses all hold curved knives (kartṛ) and skull-cups (kapāla). As for the guardians of the directions in the eight charnel grounds: in the east, they hold vajras; in the south, swords; in the west, nooses; and in the north, clubs. In the four intermediate directions, they hold tridents, knives, banners, and trident-tipped spears, and they possess the colors of the four activities.
One should invite the guests with the mantra e ārali he and the mudrā of the birth-place, and then present the offerings. Having visualized such guests, if one asks at what time the offering should be made, it is said: "On the tenth day of the waning moon, and before the waxing moon has begun, one should offer with swift diligence." Regarding the tenth day: on the first day of the lunar fortnight, the goddess of the pīṭha (place); on the second, the goddess of the upapīṭha (near place); on the third, the kṣetra (field); on the fourth, the upakṣetra (near field); on the fifth, the chandoha; on the sixth, the upacchandoha; on the seventh, the melāpaka (meeting place); on the eighth, the upamelāpaka (near meeting place); on the ninth, the śmaśāna (charnel ground); and on the tenth, the goddess of the upaśmaśāna (near charnel ground) is fully present—at that time, one should offer.
If one asks with what one should offer, it is stated: "With the intoxicating essence of the Vajra Goddess." This refers to the heart, flesh, and alcohol of a sixteen-year-old. If one asks to whom, it says: "The faithful person should offer," which refers to the goddesses of the gaṇacakra (feast circle). If one asks what to meditate upon, it is "Glorious Heruka." If one asks what kind of absorption (samādhi) it is, it is the absorption of calm abiding (śamatha) in the state of Abhirati and the absorption of special insight (vipaśyanā) with a devoted mind. Regarding the phrase "for them, the supreme place is unassailable," it means that once the gaṇacakra and the bali (offering cake) have been performed, one's accomplishments (siddhi) cannot be stolen by others.
If one asks what the conduct should be, it is said: "One who observes the night vow should give the bali with hair loose and naked." If one asks what the benefit is, it is: "Through my union with Śrī Heruka..." [The text continues:] "...one will attain the supreme state."
"The Yoginī herself will be pleased," it is said. Endowed with the yoga of glorious Heruka, one should open the vajra-palms upward and dedicate the offering with the mantra from "Oṃ kha kha khāhi" up to "sahāyikā bhavantu." One should visualize that the guests drink the torma through the tubes of five-pronged vajras on their tongues. This is the explanation of the twenty-seventh chapter.
Having thus taught the perfection of one's own welfare, the perfection of the welfare of others is shown by the passage beginning with: "Then, the pure offerings..." Here, "offerings" refers to the offerings of accomplishment, which are the three types of purity. "Pure" means being free from the eighty innate natures. "The heroes arisen from emanation" refers to the sixty goddesses who are the objects of the offering. Likewise, one also makes offerings to oneself as the glorious Heruka, father and mother. "All the Buddhas and so forth" refers to Vairocana, Ratnasambhava, Amitābha, and Amoghasiddhi appearing in the form of vases. "And so forth" refers to Ḍākinī, Lāmā, Khaṇḍarohā, and Rūpiṇī. "Together with their sons" means the twenty-four heroes are the sons. "Together with" means the thirty-six Ḍākinīs. "All the heroes and Yoginīs" is an elaboration of the previous phrase "together with their sons." "The stable and the moving" means the stable is the celestial mansion, and the moving is the supported wheel of deities. "Abiding in the gathering of the moon..."
This refers to making offerings to those objects of worship by means of the three purities. If one asks what those deities who are the objects of worship are like, it is said: "The brothers and the beloved are the offerings." Setting aside the arrangement of scent drops, flower heaps, syllables, hand symbols, hand mudrās, and the great body mudrās, there is the wheel of deities in which one meditates on the heroes and heroines as gods. Here, "brothers" refers to the twenty-four heroes, and "the beloved" refers to the thirty-six goddesses.
Having thus presented a brief summary, the detailed explanation begins by showing the individual who serves as the support. To show the individual who is to be the actual practitioner, it is said: "Together with brothers and sons." "Brothers" are those renowned in the world. "Sons" are those who protect the family lineage. Because worldly happiness and the three or eight types of worldly suffering arise together with them, one would be held in contempt; therefore, the mantra—the feast wheel (gaṇacakra)—and likewise the mudrā, which is the drink of peace, and the wisdom, which is the purity of the messenger, should not be shown to them.
If one asks to whom they should be shown, it is said: "Those who partake of the purifying food always practice the samaya." "Purifying food" refers to the five sensory qualities of the feast wheel. "Always practicing the samaya" refers to the samaya of eating; it is the enjoyment of the five sensory qualities through being free from the eighty innate [conceptions]. The secret mantra should not be shown to anyone [other than those described].
The phrase "the peaceful drink is not to be shown" means that it should not be revealed. "The pith instructions are not to be impaired" refers to the pith instructions for the empowerment of the wisdom of primordial awareness (prajñājñāna). If one asks what kind of recipients are to be given the three types of purity: it is stated, "according to the samayas." This means that for the empowerment of the vidyā, the solitary hero is given; for the empowerment of non-retrogression, the maṇḍala-cakra is given; for those who have received the secret empowerment, the non-profound completion stage is taught; and for those who have received the empowerment of the wisdom of primordial awareness, the profound completion stage is taught—this is what is meant by "according to the circumstances."
"The pith instructions should also be given" refers to the method that leads with certainty to the emptiness of bliss through the direct benefit of others. This is what is meant by the statement: "The guru, with great effort, should explain it into the ear of the disciple."
Having thus shown the individuals who are the basis for what is to be adopted and what is to be rejected, the offering of application explained from another source is stated as: "Except for the messenger (dūtī), to others..." This refers to those who have not received empowerment and have not been purified by the four branches of approach and accomplishment. "One should not approach out of delusion regarding desire" means that "desire" is attachment to consciousness, and "delusion" is being deluded regarding primordial awareness (jñāna). "One should not approach" means that one should not engage in the conceptualization that discriminates between consciousness and primordial awareness.
Having thus briefly shown the messenger to be rejected, the brief presentation of the messenger to be adopted is: "The messenger is the constant liberation of attachment; even with the fifth, one should enjoy."
Regarding this, one is to be liberated from constant attachment to the messenger (dūtī) and, like the bodhisattva Dharmodgata, engage in the enjoyment that transcends the duality of subject and object. Having briefly presented what is to be adopted, the detailed explanation of what is to be rejected is stated: "One should not dwell in inferior birthplaces, nor should one perform acts of service." Here, "inferior birthplaces" refers to those who have not received empowerment and have not been purified by the four branches of approach and accomplishment. "Not dwelling" means being free from the attachment of desire. "Not performing acts of service" means that one should not, out of delusion, engage in respectful acts such as prostrating.
The detailed explanation of what is to be adopted is stated: "Mother, sister, daughter, and wife—these are the messengers who abide." These are the mantra-born (mantrajā) women previously mentioned. "Abide" means to remain engaged in the three types of purity. If one wonders what fault arises from relying on anyone other than the messenger, it is said: "Through the fault of asceticism, [virtue] is exhausted." This means that the asceticism of meditative concentration and the untainted state will be exhausted if the conceptualizations of subject and object arise.
As for how the result is achieved through what is to be adopted, it is stated: "The wheel or likewise the accomplishment." This refers to the accomplishment of the maṇḍala wheel of the assembly, or likewise the mundane and supreme accomplishments. "Supreme and inferior together with respect" means: the supreme is born from primordial wisdom (jñāna), and the inferior is born from mantra. By implication, the intermediate born from the place (kṣetra) is also included. "Together they summon" means:
The life-force is contained within the avadhūtī. Thus, "the substances are not fixed" means that because the bodhicitta is not released into the state of "separation from joy," bliss is certain to be bound by non-conceptual concentration. This explains the statement: "By drawing the mind inward, one should accomplish the desired siddhi."
Having thus explained the offering through the application, the explanation of the main practice, the ascetic conduct (vrata), is as follows: "One should always move through the world from the left." According to the oral instructions of Padma-vajra, "the world" refers to the supreme world of the gaṇacakra; "moving from the left" is the cultivation of the absorption of the three joys.
"Place the left foot forward" means causing the bodhicitta to descend through the lalanā of wisdom. "Rotate the left hand completely" means causing the bodhicitta to descend through the lalanā of method. "One makes offerings to the left half" means that since the thirty-six goddesses constitute half of the maṇḍala, one offers with the four joys. "The left side of the body is pervaded" means that after the bodhicitta of the lalanā has descended into the left, it pervades the four cakras.
"One satisfies and eats with the left" means that after descending through the lalanā on the left, it is reversed by the wind of the rasanā on the right; this eating becomes the siddhi of mastery over desire and the siddhi of alchemy (rasāyana). "The ascetic conduct is unimpaired, the ascetic conduct is perfected."
This means that by reversing the bodhicitta upward in conjunction with the wind of the central avadhūtī, the ascetic discipline of concentration and the untainted vows are perfected. "The practitioner should strive in the samaya" means that when the practitioner engages in ascetic conduct, they should accomplish the samayas born of wisdom, born of the field, and born of mantra, and so forth. "Engaging in the samaya families" refers to the śaṅkhinī, the padminī, and the hariṇī. "Partaking of food together" refers to the time of supreme joy (paramānanda); for it is said: "Joy is the nature of method, and supreme joy is the nature of insight." "Conducting oneself within the five families" means abiding in the deity wheel of the generation stage. "The families are proclaimed to be of four types" refers to the four, such as the kṣatriya and so forth. Thus, there are the five families renowned in the treatises and the four types of families renowned in the world. Abiding in the three purities, one abides in the single family of great bliss. "Always generate for the sake of yogic accomplishment" means engaging in the ascetic discipline of the accomplishments of the three purities. Having thus explained the ascetic discipline, the subsequent conduct is explained: "With the meat of ox, horse, human, and dog, in various ways," refers to the five nectars (amṛta) and the five heroes as the substances for the fire offering. "Having made a triangular maṇḍala" refers to generating the fire deity as the deity.
If one generates the wisdom-being (jñānasattva) and performs a fire offering (homa) to him, even a Buddha will certainly be destroyed. Having thus explained the external fire offering, the phrase "the food of the heroes" teaches the internal fire offering. One should arrange the maṇḍala of deities within the maṇḍala of the body and the locations of the four internal wheels (cakras). Possessing the mantras for pacifying, enriching, and so forth, as well as the characteristics of the right and left hands as the pouring and ladling spoons, one emanates the five emanation wheels of Śrī Heruka.
The phrase "illustrated in all treatises" means that the three—basis, method, and result—should be understood by supplementing them from other tantras. Having thus explained the internal fire offering, the phrase "the dhāraṇī should always be protected" refers to the secret fire offering of the path of liberation. The dhāraṇī is the heat of the wind and fire. "Always protecting" means generating the heat of the wind and fire in the four wheels and holding the bodhicitta. The phrase "for all actions" refers to the activities of pacifying and so forth.
The phrase "will be accomplished without obstacles" means that because there are no hindrances, these will not turn into something else. It is possible for the wind to reverse its flow, and it is even possible for the sun and moon to fall to the ground, but by this method, the accomplishment (siddhi) will not turn into something else. Having thus explained the secret fire offering of the path of liberation, the explanation of the fire offering of passion is as follows: "This is like a messenger of beautiful countenance, diligent and endowed with union."
Regarding the phrase "in the maṇḍala of the bhaga of the action mudrā," it means that by means of the secret vajra as the pouring ladle and the bodhicitta as the dipping ladle, one will come to enjoy the perfection of unattached joy, just like the bodhisattva Dharmodgata. Regarding the phrase "the yogic substance is the discernment," it means that having discerned [the mind] from the eighty natural [mental states], one realizes the nature of the three joys. Furthermore, from the Samāyoga: "Of all illusions, the illusion of wisdom is most distinguished; the differentiation of the three wisdoms will be clearly illustrated by that."
Having explained the homa of the path of passion, the unsurpassed homa is described as: "Delighting in the guru’s pith instructions, its supreme meaning is equal [to the Buddha]." This means that when the fourth empowerment—the realization of the emptiness of the mind—is attained, one delights in the guru’s pith instructions, and its meaning, the supreme emptiness of the mind, is equal to the perfectly awakened Buddha. As it is said: "The Sugatas are the eternally unborn dharma; all phenomena are like the Tathāgata." And as Nāgārjuna said: "All phenomena of beings are asserted to be the fuel for the fire of consciousness; when they are properly discerned, they are quickly consumed by that fire." The outer homa should be looked for in the Vajraḍāka and the Saṃpuṭa. Since the secret and unsurpassed homas are also explained in the sixth chapter of the Saṃpuṭa, they are not explained extensively here.
This is the explanation of the twenty-eighth chapter. Thus, having explained the first chapter in detail through three subsequent chapters, the explanation of the fourth empowerment, the path of the inconceivable, is as follows: "Furthermore, that which is taught next" is what was said. When the fourth empowerment is taught following the three purities, it is "furthermore." Regarding "the characteristics of the messengers and the families": this refers to the goddesses born of wisdom—Padminī, Śaṅkhinī, and Hariṇī—who are able to demonstrate the emptiness of tactile sensation, like a reflection in a mirror. Their characteristics will be explained below. Regarding "the ḍākinīs who abide by the samaya": there are two types of samaya: the vow of meditative concentration and the vow of the undefiled. There are two types of ḍākinīs: those who travel through space via non-conceptual meditative concentration, and those who travel through space via non-dual special insight. Regarding "by whom they are correctly known": this refers to those who know the characteristics and symbols of the emanations of the Buddhas and the Bodhisattvas. Having thus provided a brief summary, the detailed explanation is as follows. To demonstrate the characteristics of the goddesses born of wisdom, it says: "Sister or mother," and so forth. They are called "sisters" because the yogin knows her as a sister, and the yoginī knows him as a brother; or because the yoginī knows him as a father, and the yogin knows her as a daughter; or because the yoginī knows him as a master, and the yogin knows her as a mudrā. If one asks, "How should one practice on the path?" it is said: "seen in an instant."
At the time of the fourth empowerment, one realizes the nature of the mind through the direct perception of individual self-reflexive awareness. Regarding this, the Samputa states:
"The father is whatever bliss is attained;
That bliss is to be enjoyed by oneself.
Whatever bliss there is at the time of death,
This bliss is called 'meditative concentration.'"
If one asks what the characteristics of those who see [this] are like, it is said: "Thick tongues and reddish-yellow eyes." Furthermore, the Samputa states:
"The Hastinī (Elephant-like woman) has a large, full face and full breasts;
A short body and short hair;
Her birth-place possesses the scent of a lotus.
She is renowned as the Hastinī lotus.
The Mṛgī (Deer-like woman) has eyes and a gaze like a deer;
She has the limbs of the eight types of deer;
She is fortunate and possesses the scent of a lotus.
Regarding 'reddish-yellow eyes,' this means they are reddish and slightly yellow. She emits the scent of mallikā flowers and brings joy to the assembly of the Sugatas; she bestows the accomplishment of a woman.
Regarding 'rough,' this means she is rough and has rough limbs; she is lazy and has negative characteristics; her hair is curly and brown; she is of poor complexion and has rough limbs.
Thus, she possesses the characteristics of the Hastinī, the Mṛgī, the Padmā, and the Śaṅkhinī. If one asks what accomplishment she generates, first, holding the mind on the emptiness of joy is common to all accomplishments; it generates the mundane, common, and supreme accomplishments.
She always delights in recitation and ascetic observances."
Regarding the phrase "if the life-force is inserted into the avadhūtī during the recitation," this means that at the time of various ascetic observances, one realizes the emptiness of joy and possesses that which is continuous, stable, and authentic. If one asks what benefit is accomplished by that, it is said: "Together with the messengers and the locations." This refers to the twenty-four ḍākinīs of body, speech, and mind who reside in the twenty-four locations. Together with them, the conduct of the thirty-seven goddesses bestows the accomplishments of the world, as well as the common and supreme accomplishments.
Having thus explained the yoga of the emptiness of joy, the subsequent yoga of the emptiness of supreme joy is explained by the statement: "It accomplishes all desired aims." This means it accomplishes the three types of accomplishments. Regarding the phrase "constantly recite the root mantra and so forth," this refers to the life-force entering the avadhūtī at the time of the maturation of supreme joy. If one asks what result is accomplished by that, it is said: "It bestows the fruit of yoga upon the three worlds, both moving and non-moving." "Moving" refers to sentient beings, and "non-moving" refers to the vessel-like world. This bestows the fruit of the yoga of the utter emptiness of the three worlds—the vessel and its contents—through the nature of the bliss of supreme joy. If one asks from where these arise, it is said: "They arise from this secret mantra."
Having placed the vital wind into the avadhūtī, one realizes that appearance and existence are of the nature of Sukhāvatī from this supreme joy of the great emptiness. Having thus explained the subsequent yoga of the supreme joy of the great emptiness, the explanation of the great yoga of the great emptiness at the time of coemergent joy is as follows:
"The practitioner initiates the accomplishment" means that one initiates the great emptiness of the coemergent mental bliss. "Perfectly endowed with mantra and mudrā" means being perfectly endowed with the vital wind entering the avadhūtī and the great mudrā of mental bliss itself.
It is said: "Secret mantra does not bless embodied beings if they are devoid of the mudrā." This means that if one is devoid of the mudrā of the emptiness of the mind, then even if the secret mantra's vital wind has entered the avadhūtī, the yogi will not be blessed by the inconceivable Great Mudrā.
If one asks what the signs of the arising of the great emptiness are, it says: "As long as the activities of heat..." This means that once grasping has been blocked, the wisdom of heat arises; one should understand that the bliss of the first concentration, which is the nature of the great emptiness, is sealed by emptiness. How is that so? The Samāyoga states: "Because it seals the body, speech, and mind, it is called the wisdom mudrā." And the Samācāra states: "One should meditate on the deity's body, which possesses the vajra of body, speech, and mind."
If one asks what the signs of heat are like, the Catuḥpīṭha states: "First is the heat of wisdom; the second is endowed with multiplicity."
"The third is the embrace, and the fourth is the blazing lamp; the fifth is the cloudless sky," so it is said. Having thus explained the great emptiness of coemergent joy as the Atiyoga, the Mahāyoga is taught as the essence of the union of the mind’s luminosity and its experience as a single taste. Realizing the nature of the mind’s luminosity as the emptiness of all aspects is called the nature of great emptiness. By that cause, all desired aims are accomplished. To show that one should not disparage the attainment of the great bliss of the mind, the fourth empowerment, it is said: "Whoever is hostile toward the Great Yoga will be born a hundred times as a dog and will be born into a family of outcasts."
If one asks: "According to the system of the master Jñānapāda, by meditating on the illusory body of the deity’s wheel, does one attain the supreme accomplishment?" It is said: "For example, though some, desiring butter, may churn water with great effort, butter will not emerge; it will only result in the exhaustion of the body."
If one then asks: "What will be attained by those who practice fabricated yoga?" it is stated: "Grasping and making offerings." This means that when one generates the deity and makes offerings, it becomes a means of livelihood in this very life. In future lives, by relying on other yogas that lead to birth as a god or human and the attainment of liberation, if one then seeks the supreme accomplishment elsewhere, that will be in vain because it is merely an illusion.
Why is that? Because emptiness has not been meditated upon through direct perception. The meaning of these points is shown as follows: having found the mudrā of the wisdom goddess, the physical bliss of joy and supreme joy arises, and immediately following that, the mental bliss of coemergent joy is born. At the time of the fourth empowerment, joy, supreme joy, and coemergent joy are sealed by emptiness, great emptiness, and the great emptiness of the very great, whereby one attains the essence of the fourth empowerment—the nature of the mind as luminosity, free from the duality of subject and object.
At the time of the three joys, one is free from the eighty natural conceptualizations. At the time of knowing the three joys to be empty, the very subject and object that appear as bliss subside. If one asks, "When the appearance of dualistic conceptualization has thus subsided, what becomes of it?" it becomes the fourth, the Great Yoga, the nature of luminosity. In that regard, the eighty natural conceptualizations are as follows: at the time of joy, one is free from thirty-three conceptualizations; at the time of supreme joy, forty; and at the time of coemergent joy, seven. Thus, it is without conceptualization. Furthermore, the Commentary on the Seventy Stanzas on Emptiness states: "freedom from desire, intermediate freedom from desire, and complete freedom from desire; the mind’s going and coming, sorrow, intermediate sorrow, and extreme sorrow; peace, conceptualization, fear, intermediate fear, and extreme fear; craving, intermediate craving, and extreme craving..."
Appropriation, non-virtue, hunger, thirst, feeling, intermediate feeling, intense feeling, the knower, the basis of grasping, discernment, shame, compassion, affection, intermediate affection, intense affection, intention, gathering, and envy—these are the thirty-three characteristics. The nature of method consists of: attachment, intermediate attachment, pervasive attachment, joy, intermediate joy, intense joy, delight, great satisfaction, wonder, laughter, contentment, embracing, kissing, sucking, examining, filthiness, pride, activity, plundering, emptiness, scattering, application to joy, intermediate application to joy, intense application to joy, ferocity, coquetry, hostility, quarreling, clear speech, truth, untruth, certainty, non-appropriation, the giver, the instigator, joy, lack of shame, and cleverness—these are the forty characteristics. The nature of wisdom, which is the attainment of appearance, is as follows: intermediate attachment, forgetfulness, delusion, silence, madness, laziness, and doubt—these are the seven natures.
Those eighty natural states are divided into the night-mind, which appears as the apprehended, and the day-mind, which appears as the apprehender, thereby becoming one hundred and sixty natural states. Furthermore, the Perfection of Wisdom states: "One thoroughly knows the external mind as 'mind'; one thoroughly knows the internal mind as 'mind'." Thus, when the dualistic apprehension of conceptualization has subsided, and the three appearances are blocked by the three emptinesses, the realization of the naturally luminous state, free from adventitious stains, is the first bhūmi. Regarding its benefits, it is said: "In whatever region a great, supreme yogi and hero resides, even if that land is of low caste or barbarian, that region is thoroughly sanctified." This means that wherever such a supreme yogi, a hero who has realized the emptiness of the mind, dwells, that place is the Vajra Seat; and even if he is born into a barbarian caste, he is an actual nirmāṇakāya. If one asks, "Once a yogi knows the emptiness of the mind, will he be blessed by other tathāgatas?" it is said: "For the sake of embracing all sentient beings, I always abide there." This means that the Blessed Buddhas of the past and present also always reside in that region in order to care for that yogi who has realized the path of the past. Furthermore, from the presence of Padma Vajra, the simultaneous meditation on Mahāmudrā was taught.
In accordance with that, the Samputatilaka teaches the direct realization of the emptiness of the mind. Here, in harmony with the explanatory tantra, the Samayacara, the manner of realizing emptiness is explained through the four joys in successive order. Furthermore, by relying on the action mudrā (karmamudrā), the absorptions (samādhi) of the three joys are generated; and by relying on the great mudrā (mahāmudrā), one realizes the emptiness of those three joys and becomes the nature of clear light (ābhāsvara). This concludes the explanation of the twenty-ninth chapter.
Thus, having extensively explained the completion stage (niṣpannakrama) through the explanation of five chapters, the protective wheel (rakṣācakra) preceded by the generation stage (utpattikrama) is now taught. It begins with the words: "Furthermore, that which is to be explained..." and "The arrangement which is extremely difficult to find," and so forth. This refers to the arrangement of the wheel for extracting the syllables of Sumbharāja. It continues with: "By merely knowing which..." which refers to knowing the extracted yantra. Furthermore, the explanatory tantra, the Vajraḍāka, states: "By merely knowing the arrangement of the wheel of the Mātṛkulas—the movement of Rāhu as the Vajralīlā-horse, the movement of Jupiter as the face of a hungry ghost-rākṣasa, the movement of Saturn as Yama holding a staff, and the movement of the Comet as the wheel of the Mātṛkulas—one swiftly accomplishes the siddhis of the twelve activities."
From the fourth chapter of the Uttaratantra, it is taught that by merely knowing the extraction of the mantra of Sumbharāja and constructing a protection wheel (rakṣā-cakra), one eliminates obstructing spirits (vighna) and swiftly accomplishes the thirty-four wheels for achieving accomplishments (siddhi). Regarding the explanation of the locations for extracting the syllables in accordance with the intent of the two explanatory tantras, it is said: "A level and pleasing site of earth," and so forth. This explains the location for extracting the syllables, the wheel that serves as the basis for the extraction, the method of extraction, and the ritual for accomplishment.
Then, in a level and pleasing location, one should apply fragrant substances such as sandalwood and camphor. Having smeared the ground to the thickness of a cow's hide and strewn it with loose flowers, one should arrange four incense burners in the four directions to make the maṇḍala delightful with their scent. In the eastern portion of that maṇḍala, one should sit. Having performed all the rituals for donning the garments and the five mudrās, for the branch of insight, and for generating oneself as Vajra Hūṃkāra, one should bind the directions with the ten wrathful deities, drive in the ritual daggers (kīla), and establish the protection wheel extending as far as the fence, the lattice, and the garland of firelight.
Then, regarding the line: "Having bound the five products of the cow," if a clay drum is actually available, one should arrange the syllables upon its grid. Alternatively, if a drum is not found, one should arrange the syllables upon a cloth or a piece of leather. If neither is available, one should arrange them upon a clean, level surface. One should then visualize the syllables as being of the nature of the five wisdoms, and recite the mantra while focusing the mind on the syllables. By doing so, the syllables will be extracted in their proper order. Once the extraction is complete, one should perform the ritual of accomplishment. This concludes the explanation of the extraction of the syllables. If one does not know the extraction of the syllables, one will not be able to accomplish the maṇḍala. Therefore, one must first master the extraction of the syllables. Once the extraction is known, one can then perform the ritual of accomplishment. This is the essential point. If one does not know the extraction of the syllables, one will not be able to accomplish the maṇḍala. Therefore, one must first master the extraction of the syllables. Once the extraction is known, one can then perform the ritual of accomplishment. This is the essential point. If one does not know the extraction of the syllables, one will not be able to accomplish the maṇḍala. Therefore, one must first master the extraction of the syllables. Once the extraction is known, one can then perform the ritual of accomplishment. This is the essential point. If one does not know the extraction of the syllables, one will not be able to accomplish the maṇḍala. Therefore, one must first master the extraction of the syllables. Once the extraction is known, one can then perform the ritual of accomplishment. This is the essential point. If one does not know the extraction of the syllables, one will not be able to accomplish the maṇḍala. Therefore, one must first master the extraction of the syllables. Once the extraction is known, one can then perform the ritual of accomplishment. This is the essential point. If one does not know the extraction of the syllables, one will not be able to accomplish the maṇḍala. Therefore, one must first master the extraction of the syllables. Once the extraction is known, one can then perform the ritual of accomplishment. This is the essential point. If one does not know the extraction of the syllables, one will not be able to accomplish the maṇḍala. Therefore, one must first master the extraction of the syllables. Once the extraction is known, one can then perform
Draw the shape of a clay drum (mṛdaṅga) on the ground, consisting of forty-nine equal squares, completely encircled by a nine-lined border resembling a four-faced drum. Starting from one side of the drum, with the intention of making the letters correspond to the squares in successive order, the yogi, remaining in a state of profound meditative equipoise, should arrange them.
First, the vowels and consonants—the source letters—should be arranged. From that source of the letters, one should extract the mantra of the Four-Faced Hero (Caturmukha-vīra) to accomplish the desired aims of the three types of siddhis. Regarding the phrase "in forward and reverse order": "in forward order" means starting from a; "in reverse order" means starting from ha. The yogi, the Lord of Sages (Munīndra), should extract the letters from the wheel of the source locations.
Thus, regarding the forty-nine squares, it is first stated: "take the thirty-second square." The thirty-second square contains the letter sa. "The division of the fifth" means it should be joined with the letter u according to its source. "Half of half of a hundred" refers to the twenty-fifth, which is ma. "Divided by the twenty-fourth" means it is joined with the twenty-fourth of that very Sage, which is bha. "Take the thirty-sixth square" refers to the thirty-sixth starting from the vowels (āli), which is na. It is then perfectly joined with the third square, which is i.
"Take the thirty-second" refers to the letter sa. "Divide by the fifth" means it is joined with u. "Then take the twenty-fifth" refers to ma. "Combine with the twenty-fourth" refers to bha, and it is joined with that. "Correctly take the thirty-third" refers to ha. "Endowed with the fifteenth square" means it is joined with aṃ. "Together with the fifth" means it is adorned with u. "The first word is correctly spoken" refers to the extraction of the letters of the first line. "The nineteenth square" refers to ga. "The son of fire" is ra, and it is joined with that. "Distinguished by the thirtieth square" means it is joined with i. "The seed-syllable of the eighth consonant" refers to ha. "The thirty-sixth square" is joined with na. "Those very same letters again" means that the same phrase is recited twice. "Then, having taken the self-arisen" refers to ha. "Divided by the fifth" means it is joined with u. "Adorned on the crown with a bindu" means it is provided with the following vowel, and this is the extraction of the second line. "In the nineteenth square itself" refers to ga. "The twenty-seventh is divided" means it is joined with ra. "Together with the third" means it is joined with i. "Having correctly taken the thirty-third" refers to ha. "The two squares are endowed with two vowels" means it is joined with the twentieth letter.
The phrase "possessing na" means it is joined with the letter na. The twenty-first square is pa. The twenty-fifth is ya. "The words are to be recited twice" means they are to be recited and arranged. To show the reverse order of the recitation, it says: "Then, take the reverse order." The first square is ha. "Endowed with the end of the fourth" means it is joined with u. "Offered by the fifteenth" means it is joined with aṃ; this is the extraction of the third line. "The seed-syllable of the second square" refers to the vowel ā. The thirty-sixth is na. Likewise, the sixth is ya. The thirty-third is ha. "Offered by the tenth square" means it is joined with o. "The twelfth square" refers to the tenth in reverse order, which is bha. The nineteenth is ga. The twenty-third itself is va. "Endowed with the second square" means it is perfectly joined with ā. "Adorned with a bindu above" means it is joined with the following vowel. "Then, take the seed-syllable of water" means it is va. "The end of the eighth" means it is ja. "The son of fire" means it is joined with ra. "Joined with hūṃ hūṃ phaṭ at the end" means it is joined with hūṃ hūṃ phaṭ at the conclusion. Because this mantra of the fourth line possesses the manner of being victorious over the three worlds, it is the "Victory over the Three Realms." Oṃ is the illuminator for all.
Regarding the phrase "thus called": it refers to that which is first clarified by oṃ and possesses the specific collection of the syllables hūṃ and phaṭ. If one asks what these mantras are, it is said: "The King of Knowledge, the Universal Monarch." This refers to the retinue that repels obstructors, which is Ucchuṣma; his mantra is the mantra of the protection wheel.
As for "has not arisen" and "will not arise": it means it did not arise from the time of Dīpaṃkara up to Kāśyapa, and it will not arise from the time of Maitreya up to Adhimukta. Even though it arises in that way, if one protects the maṇḍala in the Tattvasaṃgraha, the Śrīparamādya, the Cakrasaṃvara, and the Vajrabhairava tantras by means of the four wrathful deities and the eight kīlas, then all malevolent beings will be subdued merely by finding this mantra, without the need for physical striking.
The meaning of this is shown as follows: according to the explanatory tantra, the Vajraśekhara, one visualizes a sun maṇḍala arising from raṃ at one's own heart. Above that, a vajra arises from the syllable hūṃ. From the total transformation of that, there appears Vajra Hūṃkāra, with four faces and eight arms. His first face is blue, the right is yellow, the back is red, and the left is green. He is heroic, fierce, with a curled tongue and bared fangs. In his first two hands he holds a vajra and a bell; in his remaining six hands he holds a hook, a noose, a sword, a khaṭvāṅga, a trident, and a skull-cup. He wears a crown of the five buddhas and is adorned with bone ornaments.
Standing in the posture with the right leg extended, he tramples upon Mahābhairava and Kālarātri. From the syllable HŪṂ at his heart, the ten wrathful deities are emanated instantaneously: Vajracaṇḍa in the east, Vajrasūrya in the north, Vajroṣṇīṣa in the west, and Vajrāveśa in the south. In the southeast is Vajrayakṣa, in the southwest is Vajrakṛṣṇa, in the northwest is Vajramahābala, and in the northeast is Vajrabhairava. Above is Vajroṣṇīṣa, and below is Vajrakuṇḍalin. These have three faces and six arms. The eastern face is blue, the right is yellow, and the left is green. The northern face is yellow, with the right blue and the left green. The western face is red, with the right white and the left green. The southern face is green, with the right white and the left yellow. The southeast is the color of smoke, similar to the east. The southwest is black, also similar to the east. The northwest is blue, also similar to the east. The northeast is also similar to the east. The upper face is white, with the right blue and the left green. The lower face is also similar to the eastern face. In the east he holds a vajra, in the north a crossed vajra, in the west a lotus, and in the south a jewel together with a bell, embracing [the consort]. With his remaining hands, he holds a hook, a khaṭvāṅga, a trident, and a skull-cup. The upper Cakravartin is embraced by a wheel and a bell, and the lower Kuṇḍalin is embraced by a vajra and a bell; his remaining hands are the same as the previous ones.
By emanating the ten wrathful deities in that manner, the adventitious obstructors are expelled. Upon their reabsorption, the ten directional guardians are laid down as seats. In order to destroy the obstructors, one should generate the ten wrathful deities—whose upper bodies are wrathful and whose lower bodies are like vajra daggers with a single point—while reciting: Oṃ gha gha ghātaya ghātaya sarva-duṣṭān hūṃ hūṃ phaṭ | kīli kīlaya sarva-pāpaṃ hūṃ hūṃ phaṭ | hūṃ hūṃ hūṃ vajra-kīlaya phaṭ | vajra-dhara-ājñāpayati kāya-vāk-citta-vajra-kīlaya hūṃ hūṃ phaṭ. One should then strike the hearts of the obstructors. Reciting Oṃ vajra-mudgara-ākoṭaya hūṃ phaṭ, one should strike them.
Then, from the syllable Hūṃ, one should visualize a vajra ground, and from its light rays, a vajra fence, a vajra canopy above, a lattice of arrows, and a continuous garland of fire-light all around the exterior. Then, reciting: "Endowed with the four wrathful deities, and endowed with the eight gods," one generates the wrathful deities from the four mantras of the emanation of Sumbharāja, together with the generation of the eight bodies of the daggers. By meditating in that way, together with this mantra commonly taught in all tantras and the wheel of the wrathful deities to be meditated upon, the fruit of the twelve is produced. This is the collection.
What is this very mantra of the collection? It is Oṃ sumbha and so forth. Sumbha is an address to Sumbharāja. Gṛhṇa means "seize the directional guardians of the ten wrathful deities." Gṛhṇāpaya means "seize them with the emanated retinue."
Ānaya ho means "summon!" If they are not summoned, what should be done? It says, bhagavān vajrarāja, meaning "summon by the command of the Blessed One, the Vajra King." This concludes the explanation of the thirtieth chapter.
Having thus explained the wheel of Ucchuṣma, regarding the first part of the fourth chapter on the accomplishment of siddhis, the twenty-first chapter concerning the wheels of the moving and the non-moving is taught with the words, "Then, all these great meats," and so forth. "Great meat" refers to the sacrificial substances to be explained. "Terrifying" means that which destroys afflictions and suffering. "Born of the vajra" means that the substances for the rite of wrathful activity (abhicāra) are concordant with the Vajra family. This teaches the fierce homa of wrathful activity that destroys all poisons.
Having thus given the brief summary, the detailed explanation is taught with the words "In the same way," and so forth. The dog destroys hatred; the pig destroys delusion; the copper-crested one is the domestic fowl, which destroys desire. For those attached to the maṇḍala, the activity of wrathful action is taught. What should be done? One should perform "eating," which is the internal homa, as well as the "homa," which is the external homa, and the offering cakes (bali). "All without exception are accomplished" means that the twelve activities are accomplished. "All sovereignty" is used as an illustration.
Having thus explained the sacrificial substances, the explanation of their vessels follows: "Conch, mother-of-pearl, and pearl," and so forth.
Thus it is said: the three, such as the conch and so forth, all arise from the causes of karma, afflictions, and semen and blood. Even if a human skull—which is a body of the wisdom of phenomena arising from the causes and conditions of meritorious karma—is used as a vessel for the burnt offerings, wise and discerning individuals will not disparage it. Having thus explained the vessel, one might ask: how is the self generated as the deity? It is said: "The hero who wears a garland of skulls." This refers to one who has a crown of the nature of the five Buddhas and is adorned with a crescent moon; "adorned with a crescent moon" means he bears the mark of the half-moon. "The hero is explained to be Īśvara" is stated in the Ḍākinīcaryā: "The heroes born from emanation are emanated by the mind through the sixty limbs; the emanations of the pure dharma are shown in the form of Vārāhī." Thus, one should meditate on the maṇḍala circle together with the emanations arising from Śrī Heruka. Regarding the explanation of the mudrās: "The five signs are taught" means meditating on the five fingers of the left hand as the five means and the five fingers of the right hand as the five goddesses; these are the five signs. If one wonders how they are to be arranged: "Of the practitioner’s left hand" means that the left hand is the locus of the six heroes; having unified insight and means into a single taste, one should engage with the signs.
Regarding that symbolic language: during the time of the gaṇacakra, the bali offering, the outer and inner homa, and the conferral of empowerments, one generates the nature of the deity and engages in the physical conventions known as "symbols," which consist of the activities of hand mudrās.
If one wonders why the left is considered primary and where the deities are to be placed, it is said: "All beings of the three realms, both moving and non-moving, arise from the left." Thus, the left half of the body arises from the form of the gaṇa of insight (prajñā), while the right arises from method (upāya). If one asks why the left is insight, it is because it serves as the symbol for the Buddhas and Bodhisattvas; it demonstrates that all insight is subsumed within the two—method and insight. Therefore, the entire universe of the vessel and its contents arises from the dharmadhātu of the left.
Furthermore, if one asks how the deities are to be arranged: meditate on Vajrasattva on the thumb, Vairocana on the index finger, Padmanarteśvara on the middle finger, Śrī Heruka on the ring finger, Ākāśagarbha on the little finger, and Hayagrīva on the surface of the nails. Having thus transformed the left hand, these heroes emerge. It is said: "The palm of the hand is Śrī Heruka; Vārāhī is the purifier who gathers them all." Thus, by arranging the six aspects of method and the six aspects of insight upon the right and left palms and joining the palms, it becomes the mudrā known as "the purifier of the entire body."
Regarding the phrase "Vajraḍākinī on the back": on the five petals of a five-petaled lotus in the palm of the left hand, one places the five ḍākinīs.
One should place the inner heat (caṇḍālī) at the navel. Likewise, the placement of the heroes (vīra) upon the left hand is the gathering of all friends. From the presence of Ratnavajra: "Behind is Vajraḍākinī" means that one should place Caṇḍikā on the surface of the fingernails, and it is said that this is the gathering of the friends of all the fingers. If one asks what is accomplished by that ritual: "By the application of such a ritual, one should worship all the heroes," it is said; thus, one should worship with the inner homa, the outer homa, and with bali offerings. If one asks how the elements are to be treated after generating the fingers as the nature of the deities: "Earth is explained as Locanā," and so forth, which shows that the five elements are the five goddesses. Regarding where those deities are requested to depart: it is said that the hand is made into a celestial mansion (vimāna), and the wise should request the deities to depart behind the top of that celestial mansion. "This secret is not to be explained" means that this secret mudrā of the hand is not to be explained to those who have not received empowerment, and it is also secret to those who are not vajra siblings. If one asks at what time this should be performed: "In that way, one should begin to enjoy food together with the heroes themselves," it is said; this refers to performing the gaṇacakra. "The union of all heroes is the Cakrasaṃvara of the ḍākinī network" means that the Cakrasaṃvara is the union of the hand mudrās. This is the explanation of the thirty-first chapter. Thus, having explained the wheel of the non-moving homa, [the text continues].
Now, to explain the cakra of the life-force of the preta: "Furthermore, another shall be explained," and so forth. "Furthermore" refers to the homa of the vetāla. This includes the conduct of the outer homa, the maṇḍala of the four rites of the inner homa, the offering substances, the generation of the hearth as the deity, the offerings, the attainment of the result—the siddhi—and the request for the deities to depart. By knowing this ritual in its various aspects, one will swiftly attain siddhi.
Having thus provided a brief summary, the detailed explanation is given: "The practitioner, by the previously taught sequence," and so forth. This refers to the sequence of the burnt offerings, the vessels, and the mudrās for generating the deities in the thirty-first chapter. Regarding the phrase "the summoning of the livestock," in addition to the previously taught burnt offerings, these blameless livestock are to be presented. In this context, the flesh of humans, tortoises, donkeys, camels, jackals, horses, and so forth—the flesh of the five heroes—is a branch of the practice for the maṇḍala that accomplishes siddhi.
If one asks, "Are there other distinctions?" it is said that the "livestock of the supreme family" is supreme because human flesh becomes the five amṛtas. Among quadrupeds, the elephant is supreme; among birds, the swan; and among aquatic animals, the tortoise. Because the deities are said to partake of the flesh together with bezoar (gorocana), these are called "moving waters." These are renowned among the abhijñās of the divine eye of the Buddhas and Bodhisattvas as branches for accomplishing siddhi.
Crows, cranes, and others, as well as the twice-born—namely the cuckoo, the crane, the great mantra-bird, the sarasa, the kadamba, and so forth—[provide] meat that is blameless. By performing the inner homa of eating, the bali offering, and the outer homa, all desired accomplishments (siddhi) will be attained.
Having thus taught the common outer and inner homa, the explanation of the specific homa substances for the vetāla [practice] is as follows: "Kṛṣṇaśvanī" refers to a very black female dog whose body is entirely devoid of white hair. One should prepare a gruel mixed with milk and the flour of black māṣa beans. On the fifteenth day, when the constellation Puṣya and the planet Jupiter coincide, one should take the corpse of a kṣatriya, vaiśya, or brāhmaṇa who died while hanging from a puṇḍarīka or aśvattha tree, and place it in the center of the maṇḍala.
Then, having summoned, entered, bound, and brought under control any of the ḍākinīs of the eight charnel grounds, one will attain worldly accomplishments. By introducing any of the eight field-protectors, one will achieve the common accomplishments of dhyāna and the formless realm. By introducing the ḍākinīs of the wisdom of the five families, the supreme accomplishment will be attained. Regarding that, first, for the purpose of attaining worldly accomplishments, it is taught that one should perform one hundred and eight homa offerings into the mouth of the corpse without hesitation, having established the maṇḍala in the charnel ground.
First, during the stage of approach, once smoke, blazing, and leaping are seen, one should generate a fire maṇḍala in the center of the corpse’s navel. By fanning with the wind of the feet, the navel blazes, and signs of warmth arise from the eye as the gateway of fire; leaping arises from the ear as the gateway of wind; smoke arises from the nose as the gateway of earth; and speech arises from the mouth as the gateway of water. These signs of leaping will occur. At that time, one should place the fire deity in the heart and perform one hundred and eight fire offerings (homa). Then, having summoned the ḍākinīs of the charnel ground, without hesitation or fear, one should perform one hundred and eight fire offerings into the mouth of the corpse. Then that corpse will rise and speak, saying, “What is it?” To that, one should say, “I desire an asura maiden,” and so forth, and request, “Grant me any siddhi whatsoever, such as going beneath the earth.” Then that worldly ḍākinī will enter through the orifices of the thirty-two places. Unless one is held by the Vajra Essence, she will grant any one of the following: going to the abode of the asura maidens, the siddhi of victory in battle, subjugation through the ritual of wrathful activity, benefit through pacifying or enriching rites, obtaining the elixir of eye-salve, treasures from beneath the earth, swift-footedness for a thousand leagues, or any elixir of longevity capable of sustaining one for a thousand years or more, and then she will return to her own abode. It is said that this is not otherwise: even if the sun and moon were to fall to the earth, or the wind were to flow against its current, the siddhi of the vetāla (reanimated corpse) would not be otherwise.
"Accomplished by messengers above and below the earth" means that the accomplishments of body, speech, and mind will be attained. "In this tantra, there is no doubt" means that it will be accomplished without fail.
Having thus explained the practice of the vetāla maṇḍala, one might ask: when practicing the vetāla, how should the yogin generate himself as the deity? Preceded by the yoga of abiding, the first step is to meditate on the supporting maṇḍala. For the sake of subduing fierce and terrifying beings, one generates the wind maṇḍala from yaṃ; this is the "dung." One generates the fire maṇḍala from raṃ; this is called "ashes." One generates the water maṇḍala from vaṃ; this is called the "residue." As it is said in the Abhidhāna: "The residue is eight hundred thousand in depth." One generates the earth maṇḍala from laṃ; this is called the "dry head."
Regarding the "essence of the great conch": this refers to Mount Meru, the seven mountain ranges, the play-oceans, the four continents, and the surrounding iron mountains. As the Saṃpuṭa states: "The head is the king of mountains, Mount Meru." In accordance with the Stambhita-alaṃkāra, upon the wind maṇḍala, a five-pronged vajra together with raṃ burns the three-thousandfold world system; this is expressed as: "The very ashes of the dung."
Then, a stream of fragrant water, the nature of Vairocana, descends. Boiled by the fire of raṃ at the hub of the vajra, the residue becomes hundreds of millions of golden lotuses; this is called the "residue as such."
Upon that, the golden ground is formed, which is called the "dry head." Upon that, one should visualize the essence of the great [elements] as the seed for the generation of Mount Meru, or else the form of a golden tortoise. The Herukābhyudaya states, "Alternatively, of the tortoises," which indicates the supported maṇḍala. It is explained that these are the heroes and heroines. The phrase "alternatively, the heads of the tortoises" refers to the heruka born from an egg. "Swiftly bestowing accomplishment" means that it is achieved through the method of miraculous birth.
If one asks what kind of deity is generated by that: as it appears in the Chandamahāroṣaṇa, he is blue, with one face and four arms, holding a vajra, a bell, a hand-drum (ḍamaru), and a khaṭvāṅga. Or, with one face and two arms, he embraces the consort Vajravārāhī. Or, he has a thousand faces and a hundred thousand arms, embracing Vajravārāhī in the form of the "All-Forms" (Sarvabimba), who has twenty-one faces and is embraced by the five mudrās. Vajravārāhī is also similar to him, white in color, holding the hand-symbols of the entire universe and its inhabitants, wearing a garland of skulls, smeared with the dust of ashes, and adorned with the six mudrās. From the midst of her crown, she wears a garland of flowers. With her first two hands, she holds a vajra and bell while embracing Vārāhī. Her second right hand holds a spear. Her fangs are bared, and she sits upon a seat of a great corpse-ghost (preta).
If one wonders how that should be meditated upon: "Then, the practitioner should always..."
"Having known one's own deity, one should meditate," it is said. If one is not afraid, one should meditate on the one-faced, four-armed form; if afraid, the four-faced, twelve-armed form; and if extremely afraid, the hundred-thousand-armed form. By knowing such distinctions of qualities, the practitioner will achieve accomplishment. This is the explanation of the thirty-second chapter.
Having thus explained the homa of the vetāla, the explanation of performing homa within the body of the yoginī is as follows: "Then, by the practitioners..." and so forth. For practitioners of the path of passion, after purifying the wisdom-born and mantra-born yoginīs through the four branches of approach and accomplishment, and having brought down the wisdom-beings, when [the signs of] smoke, blazing, and leaping occur, the internal homa is performed. It is said: "It is explained as being without all other applications," meaning it is not taught in other tantras. As for the substances for burning, one should perform the homa with whatever is available, such as food, snacks, fish, meat, alcohol, and so forth.
Having thus given the brief presentation, the detailed explanation is: "Even if [other substances] are absent, as for food..." and so forth. One should generate the food, snacks, and so forth as the five nectars and offer them. Having thus gathered the substances, if one wonders what should be done next: "Then, the messenger is bestowed," it is said. Having purified [the consort] through the four branches of approach and accomplishment, one arranges the four stacked cakras at the navel, heart, throat, and crown. Then, using one's own hands as the offering ladle and pouring ladle, one performs the homa for the messenger who brings down the wisdom-beings. Placing her head upon one's lap...
"One should make offerings to the non-dual hero" means that one should generate the consort Vajravārāhī and then make offerings. "The masters should be thoroughly accomplished" means that the mudrās for conferring empowerment are employed. Furthermore, the mother, sister, daughter, and wife—these mantra-born women who have received empowerment—are to be made non-dual through the application of such a ritual of offering the five sensory qualities.
What is the benefit of this? It is said: "Then the mantra will be accomplished," and so forth. Through the application of accomplishing the mantra in which the vital breath has entered the avadhūtī, one will remain until the elements have not yet disintegrated. The second benefit is that the twenty-four wisdom ḍākinīs, residing within the body of the master, will receive offerings from the practitioner and perform the twelve activities.
If one asks, "Will the siddhi of meditative concentration not be attained?" it is said: "There is no doubt that they are the seats of the heroes and the mudrās themselves." "Seats" means they reside in the bhaga of the consort, the lady. "Mudrā" means the generation of the bliss of meditative concentration through becoming the action mudrā. Furthermore, as for the method: "The practitioner, being in perfect meditative equipoise, should perform song, dance, and so forth." One should make offerings with beautiful forms, melodious songs, fragrant scents, delightful tastes, and the touch of embracing, and so on.
If one asks how the supreme accomplishment is attained: it is stated that for all embodied beings, there is the yoga of the wisdom lāma. If one wonders what kind of person attains that mind of luminosity, which is free from the eighty innate natures, it is one who has weariness for saṃsāra and faith in nirvāṇa. As it is said: "As long as one wanders in saṃsāra, distracted by the suffering of misery," this refers to weariness with saṃsāra. "The practitioner, with total faith, should worship all mudrās," means that by meditating on them as gods and goddesses, one possesses faith; and by resolving that they are like an illusion, one should worship them as mudrās. Thus, through the great accumulation of merit and wisdom, one will in the future become a king who traverses as a cakravartin or a king of the gods and be honored. Conversely, if one lacks faith, clarity, and the knowledge that things are like an illusion, and says, "These are impure substances," one will in the future go to the three lower realms. If one asks what kind of accomplishment is attained by those like the sages Vyāsa and Kapila who have attained dhyāna, it is stated: "Those who are devoted to the Yoga Tantras will first accomplish the mahāmudrā." This means that in the Yoga Tantras, which are the union of śamatha and vipaśyanā, the mahāmudrā—the non-conceptual wisdom—is first accomplished. If one wonders what to do if the vital wind has not entered the avadhūtī and thus has not been sealed by emptiness: "In that way, with great effort and total clarity, one should worship."
Thus it is said: "One should meditate on the bliss of the equipment of merit." Then, from the first chapter: "By withdrawing the mind within, one should meditate on the desired accomplishment. With the drops of one's own substance, one should make offerings to the Buddhas and Bodhisattvas." Thus it is said. Following that: "The hero should engage in the conduct of all heroes." This means that after meditating on Mahāmudrā, one should engage in the conduct of the heroes as taught in the Saṃpuṭa, such as the solitary hero, the regent, the one victorious in all directions, the perfection, and the conduct of utter non-elaboration, thereby making the essence of the action and the result equal. If one wonders what is accomplished by this, it says: "Having thus made offerings, then..." and so forth. This means that the practitioner will undoubtedly accomplish the eleven activities, such as going beneath the earth, without difficulty or affliction. This concludes the explanation of the thirty-third chapter.
Having thus explained the yogin’s homa, the explanation of the common homa is as follows: "Then, of the net of yoginīs..." and so forth. Having performed the extensive ritual of the wheels by arranging the external wheel of deities upon the bodies of the heroes and yoginīs who have been purified by the four branches of approach and accomplishment, and having arranged the internal wheel of the sixty-four deities upon the four wheels in their proper order, when the heroes and yoginīs perform the internal homa, they recite "Oṃ śāntiṃ kuru svāhā" and so forth, and the heroes and...
There is no doubt that accomplishment will be achieved by reciting the yoginī mantras interspersed [with the offerings] and performing the fire ritual (homa). Having thus presented the brief explanation, the detailed exposition is as follows: the twenty-five heroes (vīra) and thirty-seven yoginīs are to be arranged in the centers of the lotuses of the four wheels (cakra). Likewise, Heruka in union with his consort is to be arranged in the location of the avadhūtī. The heroes and heroines must certainly be placed as far as the ūrṇā-kośa between the eyebrows.
Having thus shown the arrangement of the deities, the characteristics of the fire are shown: "In the fire of the mouth of the chaotic hero," it is said. From the navel to the waist is the region of wind and fire, possessing heat. As for the substances for the fire ritual, one should perform the internal homa with intoxicating liquor, beef, and blood. If one wonders to whom the fire ritual is offered: "Then, into the blazing fire, the nine things to be burned are to be offered," it is said. For each of the five families, five things to be burned are to be presented.
Then: "The inner heat (caṇḍālī) increases the warmth and burns the channels; then, one should visualize the ocean of blazing garlands at the wheel of the gates on all sides." The "gates on all sides" refers to the fire rays emerging from the openings of the apertures. If one asks how to visualize the center of the four wheels: "The heroes and heroines with four faces," it is said. This refers to the Blessed One with four faces and twelve arms, and the consort with one face and two arms. The four—Ḍākinī, Lāmā, Khaṇḍarohā, and Rūpiṇī—are on the lotuses of the cardinal directions. "All heroes are blissful in non-duality."
Regarding the phrase "the Khaṇḍarohās of the wheel of body, speech, and mind are applied externally," this means that because all [the deities] face east, the Khaṇḍarohās are positioned behind them. "Attached to their own forms" refers to the eight forms, such as the Crow-faced goddess and others, for the sake of subduing the kinnaras. "Should be shown in the center of the wheel" means they are to be arranged within the celestial mansion. By teaching the wheel of these heroes and yoginīs, all accomplishments (siddhi) are achieved.
If one wonders from where this was extracted, it is stated: "The heroes are taught in summary from the Ocean of Knowledge." This means that from the first chapter of the Tantra of One Hundred Thousand Verses, during the section on the feast wheel (gaṇacakra), this concise version of the yoginī homa was taught from the extensive one. If one asks by what means it is accomplished, it is said: "The self of the union of the two messengers will be accomplished; of this there is no doubt." This refers to the absorption (samādhi) of the four joys. This concludes the explanation of the thirty-fourth chapter.
Having thus explained the homa for both the heroes and the yoginīs, the explanation of the "Conqueror of the Lord of Death" begins with: "Then, the supreme of actions..." and so forth. The "supreme of actions" is the method for increasing longevity. "Offering in the proper sequence" means that after purifying through the four branches of approach and accomplishment (sevā-sādhana) of method and insight, one offers through the absorption of the four joys in the sequence of the various, the ripening, the refining, and the characteristic-free.
"Offering is the nature of non-dual union," it is said. "Offering is the nature of non-dual union" refers to the non-dual union in which the bliss free from the eighty innate natures is of one taste with emptiness. "Actions are to be applied individually" means that the twelve actions are to be applied individually through meditation and recitation. Having thus presented the brief summary, the detailed explanation follows: "Whatever mantra is for accomplishment, its divisions according to the sequence." This means "in that regard." The brief summary in one verse is the summary of the twelve actions. Specifically, because the "Conqueror of the Lord of Death" is explained, it says, "Whatever mantra is for accomplishment." The mantra is applied to the winds of inhalation and exhalation in the physical yogic exercises (yantra). Through the divisions of those mantras of the four activities, they are respectively: white for pacifying, yellow for enriching, red for magnetizing, and black for wrathful activities. Regarding the colors of the syllables: for pacifying, the kṣatriya caste; for enriching, the vaiśya caste; for magnetizing, the brāhmaṇa caste; and for wrathful activities, the śūdra caste. Regarding the specific messengers and so forth: for pacifying, they move from the water maṇḍala; for enriching, from earth; for magnetizing, from fire; and for wrathful activities, they move from the wind maṇḍala. If one wonders how the mantra is to be recited, it says, "It revolves completely like the force of an arrow." For pacifying and enriching, it enters from the mouth of the consort into the mouth of the father.
Entering from the father’s navel into the mother’s navel constitutes the cycle. For empowerment and wrathful activities, the mantra enters and cycles from the father’s mouth to the mother’s mouth, and from the mother’s navel to the father’s navel. Because it enters and cycles through the mutual union of the mantra, it is the "garland" itself. Regarding the phrase "for pacifying, it is relaxed": this refers to the mantra recitation where the teeth and lips are joined and the tongue is moved only slightly. "The movement of the wind is the slow movement of earth and water" means it is neither fierce nor harsh. Regarding the phrase "for empowerment and wrathful activities, it is not as for pacifying and enrichment": this means that while the verbal recitation for empowerment and wrathful activities involves the expulsion of breath from the cheeks and the forceful movement of the wind, and is recited with a fierce, harsh tone like the roar of a rākṣasa, or like the fierce and harsh recitation over the maṇḍalas of fire and wind, it is not so for pacifying and enrichment. "Abiding in their respective directions, the distinctions of the ritual are shown" means that the earth-wind flows from the right, the wind-wind flows from the left, the earth-wind flows from both, and the slow-moving water-wind—these show the distinctions of the respective directions of the four maṇḍalas. "Then the seed-garland is grasped" refers to the seed-garland of the heart mantra and the near-heart mantra. "Then grasped" means first taking hold of the syllable OṂ. "HŪṂ abides at the end" means that at the conclusion, it is accompanied by HŪṂ, PHAṬ, and SVĀHĀ. Having thus performed the meditation and recitation, if one asks how to apply them when engaging in the activities of the generation stage: "If the accomplishment should be interrupted..."
"One does not take even a single step" means that one should fashion an image of the Lord of Death (Yama) and, on a cloth from a charnel ground, draw an eight-legged yantra with poison and blood. In the center, one should write the name of the Māra, the Lord of Death, together with the syllable māraya. Having placed the yantra within a liṅga and struck it with the eight rays of the mantra, the victim will be unable to take even a single step and will die.
What are the eight rays? First, "becoming joined" means that by emitting white and red rays of subtle vajras, the victim is unable to take even a single step. Second, the goddesses of the rays return; as a method to conquer untimely death, the deity holds a khaṭvāṅga in the left hand and a skull-cup of the five nectars (amṛta) in the right hand. By definitively offering the nectar of the arghya into his own mouth, untimely death is averted and life is increased.
Likewise, the eight goddesses of the "vajra chain" (vajra-lug-rgyud) are emanated; by binding the Lord of Death, one conquers untimely death. Holding the khaṭvāṅga and offering the nectar into the mouth is the second. "Opening with the vajra" means that by emanating goddesses holding vajras, the Lord of Death is destroyed. Having returned and conquered untimely death, holding the khaṭvāṅga and drawing the nectar offering of arghya into the mouth is the third. Likewise, emanating a bundle of five-colored vajra feathers to obstruct the target is the fourth.
The summoning by the goddess holding a hook is the fifth. The summoning while holding a pestle is the sixth. The devouring with the vajra-mouth is the seventh. The emanation of the binding with arrows is the eighth. Having thus emanated the goddesses together with these eight hand-symbols, one triumphs over the Lord of Death (Mṛtyu) who causes untimely death. Having performed the enlightened activity, when they are reabsorbed, the left hand holds a khaṭvāṅga, and the right hand holds a skull-cup of the five nectars (amṛta) as an offering. One should visualize a white five-pronged vajra in one's own mouth and drink the offering of the five nectars; this is the definitive application.
This is what is being shown: from the union of method and wisdom, the eight goddesses are emanated. They obstruct the Māra of the Lord of Death so that he does not take even a single step, thereby performing the activity of triumphing over untimely death. When they are reabsorbed, the left hands of the eight goddesses hold khaṭvāṅgas, and their right hands hold skull-cups of nectar, drawing it toward themselves in order to increase the lifespan.
Having thus explained the generation stage, the Vajraḍāka states: "The union is the sun and moon, from the vasanti [state]. The vajra chain is the embrace with the action seal (karmamudrā). The vajra separation is the embrace with the avadhūtī. The surrounding with a bundle of feathers is the surrounding with hūṃ and phaṭ. The summoning with a hook is the upward reversal of the nectar-drop. The stirring with a pestle is the establishment of the ānaha channel, having set aside the channels of the four elements: earth, water, fire, and wind."
The vajra-mouth eating is to eat like a wood-born insect after sealing with the emptiness of bliss. The arrow joined to the breath is to induce the certain knowledge of emptiness upon the emptiness of the tactile. Overcoming untimely death is the reversal upward from the right rasanā, which is called vaśyatā and becomes the elixir. The khaṭvāṅga is the body that realizes the deity’s form as bliss-emptiness. The skull-offering water is the bodhicitta of the consort, the Mother’s bhaga. It is said that the offering water entering the mouth is the bodhicitta entering the mouth of the avadhūtī. This is the explanation of the thirty-fifth chapter.
Having thus explained the subduing of the Lord of Death, now the secret homa by way of the path of passion is explained: "Then, the great offering of the mudrā," and so forth. Having purified the heroes and yoginīs through the four branches of approach and accomplishment, pouring the ladle of bodhicitta into the hearth of the consort, the Mother’s bhaga, with the secret vajra ladle is called the "great mudrā offering." If the bodhicitta falls into the state of separation, the absorption of bliss is lost and the placement of the mantra is reversed; these mudrā offerings of the inner homa swiftly accomplish the twelve activities. Having thus given the brief summary, the detailed explanation is: "The application of mantra from the two characteristics," and so forth.
The Samayācāra states: "In the center of the secret vajra and the bhaga, one should reverse the bodhicitta by means of the two mantras dhīḥ and jja." Regarding the line, "The hero and ḍākinī are non-dual; the wise one should accomplish the yoginī," this refers to meditating on the maṇḍala of bodhicitta within the maṇḍala of the bhaga.
Regarding the phrase, "The stainless body of yoga," the body in which non-conceptual awareness—free from the eighty innate natures—has arisen is the "stainless body." Regarding "the bodies that press the lotus mudrā," these are the various forms of joy.
It is said: "Likewise, one should apply the weapon itself." This means that at the time of joy, one should apply the weapon of the syllable-mantra-cakra; likewise, at the time of supreme joy, one should apply the weapon of the wind-cakra; and likewise, at the time of coemergent joy, by inducing the definitive awareness called asamasama which ceases subject and object, one should apply the weapon that reverses conceptualization.
If one asks why it is called a "weapon," the Saṃpuṭa states that it is called a "weapon" because the initial cognitions do not depart from the bliss of the object. The practitioner should act in that way by means of the heart mantras of the ḍākinīs; just as the bodhicitta is reversed by the heart mantras of the heroes and heroines, so too should it be done.
"One who knows the ritual of worshipping the heroes should perform it through the very exertion of the action."
This refers to the teaching that after the offering of suchness, the twelve activities such as summoning and so forth are to be performed. The great scholar Jñānaśrī stated that the bodhicitta is reversed by means of the wind-machines. Regarding the phrase "from the mantras of the yogin’s own pleasure," this means that through the classification of the four activities, the yogin uses the mantras of his own pleasure: for magnetizing and wrathful activities, he joins the mouth of the consort with the mouth of the father to subdue; for pacifying and enriching, he reverses from the mouth of the mother to the mouth of the father to provide benefit. Thus, the mantra garlands, which are divided into twelve according to the twelve methods of meditating on the twelve accomplishments of activity, should be applied to the path of the channels. Regarding the phrase "by this, the purposes of the application are to be thoroughly accomplished," this means that one should meditate upon the purposes of the results of the twelve activities within the body maṇḍala through these divisions of meditation and recitation. Regarding the phrase "by gods, asuras, and humans, it is to be accomplished," this means that the subjugation of the six classes of beings and so forth are achieved. This is the explanation of the thirty-sixth chapter.
Having thus explained the secret homa, the inner homa that reverses [external ones] is taught: "Furthermore, that which is to be explained next," and so forth. Regarding the phrase "the ritual for suppressing form," this refers to entering into union with or liberating the action mudrā purified by the four branches of approach and accomplishment, or the dharma mudrā for those on the path of liberation.
This is the ritual for suppressing the form of the samaya-mudrā. Regarding the phrase, "The secret mantra joined with one another is united with the ḍākinī," this means that for pacifying and enriching rites, the mantra is joined by turning inward, while for magnetizing and wrathful rites, it is joined by turning outward. Having reversed the internal homa, the exhalation with the sound of hūṃ is the resting. The phrase, "At the end of the recitation, one should vomit," refers to vomiting after the rest. Regarding the phrase, "When seven nights are complete, apply it to food and drink," the vomited food is the ash of the homa; therefore, place it inside a joined skull-cup, wrap it with a thread of five colors, and recite the mantra for seven nights. If this is then applied to the food of whomever one wishes to magnetize, there is no doubt that they will be brought under one's power for as long as they live.
Having thus given the brief explanation, the detailed exposition is taught by the words, "Having drunk the pale butter," and so forth. One should generate the cakras complete with sixty-two channels at the navel, heart, throat, and crown. Making the right and left hands the pouring and ladling spoons, use the pale butter as the burnt offering substance. Finally, interweave the mantra with vaśaṃ kuru hoḥ and perform the burnt offering one hundred and eight times. At the end, vomit the poṣaṇa drink and wash one's face with it. Then, visualizing oneself as the four-faced, twelve-armed deity, if one becomes wrathful at all times during the four modes of conduct, then the kṣatriya, vaiśya, and śūdra castes—
Success will be achieved merely by looking at the brahmin caste. Having explained the first action, the second is explained: having smeared the body with the previously mentioned vomit mixed with sesame oil and ground śāli rice, and having rolled it, one mixes it with rice flour, bathes, and cooks it in butter to make an oil-cake. If this is applied to the food of any of the four castes, they will be brought under control by the Vajrācārya until he abandons his intention.
The tenth action: having performed one hundred and eight internal homas with black sesame, one mixes it with datura and costus, and drinks it. Then, having combined the vomit, the nails of the hand, worms from the belly, the blood from one's own left ring finger, and one's own costus, if one applies this to the four types of food, drink, eye-salve, and clothing, they will be brought under control for as long as one lives.
The fourth action: if one performs one hundred and eight internal homas with beef and beef blood, the worldly and transcendent deities will be brought under control immediately. If the deities are not brought under control, their heads will split like the color of a wild radish. If one wonders what to do when they arrive, it says: "In front of that, oneself..." One summons them in front of that; the yogin sits in front of them, and the wise one performs the homa. Having given the torma to the worldly ones, if one commands, "Summon the three realms," success will be achieved in seven nights.
Thus, the internal homa that is vomited out is difficult to find in the three worlds. Since it has become the ash of accomplished mantra, just like the ash of Vairocana and Akṣobhya to be described below, it performs the twelve actions just as the upper-gate method performs the action of subjugation. In that way, the yogi characterized by the conduct of samaya should always conceal and strive intensely to hide the application of the twelve-action mantras that reverse the internal homa outwardly.
As for those individuals to be rejected: because they lack conviction in the internal homa being vomited out, they will not find the hidden meaning, and even if they have the fortune of training in previous lives, they will not achieve accomplishment due to their inferior merit. As for those individuals to be accepted: although their merit may be small because they did not practice generosity in previous lives, if they please the practitioner through conviction in the internal homa, they will achieve accomplishment. Thus it is said; therefore, one should please the glorious Heruka himself through the internal homa. This is the explanation of the thirty-seventh chapter.
Having thus explained the homa of the moving and the non-moving, the explanation of their locations is as follows: "Now, the signs and the ḍākinīs..." and so forth. The characteristics of the body of a yoginī who has become a suitable vessel—consisting of signs, colors, and shapes—and the distinctions of the limbs of the heroes who are or are not suitable vessels, shall be explained. Having thus presented the brief summary, the detailed explanation follows:
[The text continues with the detailed explanation of the signs and characteristics of the yoginīs and heroes.]
Regarding the passage beginning with "The Lord of Heroes is not to be drawn," and so forth: the Lord of Heroes, who is the union of method and insight, is not to be drawn in a painting. Even if he is drawn, one must not show him to anyone who has not received empowerment. Furthermore, one should not display the conduct of the left-hand path in the presence of those belonging to the lineage of the Hearers (śrāvaka).
If a practitioner, for the sake of gain and honor, draws an image characterized by secrecy, recites the ḍākinī mantras without restraint, and displays the form of the deity, the Blessed One has said, "I shall not look upon him." Thus, the Blessed One will not grant his blessing, and many thousands of ḍākinīs from the eight charnel grounds will devour that person of evil nature.
If one thinks, "If I possess the vows of a Brahmin or the vows of a Hearer, the ḍākinīs will not harm me," it is said: "There is no doubt that he kills a Brahmin." This refers to the "evil-natured one" who, for the sake of gain and honor, displays the form of the deity and recites the secret mantras; because he has deceived the Sugata, he will be devoured.
Regarding the phrase "the deluded self": if one displays the form of the deity and recites the secret mantras for the sake of gain and honor, one has deceived the Sugata, and thus that evil-natured one will be devoured. "Now I shall not protect him" means that if one has committed a fault but does not later develop a mind of regret, one will not be trained. This is the secret to be accomplished within the yoga. One who is unable to guard the samaya is like a sacrificial animal for the fire offering.
Regarding the harm in the next world: "Harming the Guru and violating the samaya, one falls from the higher realms." Thus it is said.
Having shown the individuals who are to be rejected, the individuals who are to be accepted are shown as follows: "The mantra of the glorious Heruka’s deity body," and so forth. It is called "mantra" because it protects the mind; it refers to the deity’s body, the Great Seal (mahāmudrā), and its mantra. Those who guard these are assisted by Vārāhī of the virtuous face, together with the thirty-six ḍākinīs, and the twenty-four heroic Herukas.
Regarding the first characteristic, devotion to the guru, it is said: "One should speak of honoring the gurus," and so forth. Regarding the second characteristic, guarding the samaya, it is said: "The practitioner who guards the secret." Regarding the third characteristic, devotion to the path of bliss, it is said: "Through constant joy in the ḍākinīs, accomplishments will arise from that." Regarding the fourth characteristic, the practitioner, it is said: "The practitioner becomes the self; the pure activity of the three realms." Regarding the fifth characteristic, becoming an object of worship, it is said: "The practitioner who desires the state of a hero will be worshipped everywhere." Regarding the sixth characteristic, possessing meditation, it is said: "He delights in entering yoga and will become a truly wrathful one." Regarding the seventh characteristic, possessing the ascetic conduct (vrata), it is said: "One who maintains the conduct of Heruka will attain the status of a heroic master." Regarding the eighth characteristic, delighting in the secret mantra, it is said: "The practitioner sees these mantras and is everywhere joyful." If one asks how many mantras there are:
"The supreme syllables of the root mantra, the seven-syllable Hero," it is said. This refers to the yogi who upholds the two root mantras, the four heart mantras of the Father and Mother, the heart mantras of the heroes and heroines, the mantra of Ucchuṣma, and so forth, and who applies himself to the twelve activities. Regarding the phrase, "Distinguish the specific [syllables] such as Oṃ," and so on: for enrichment, use Oṃ; for pacification, Svāhā; for magnetizing, Ho; and for wrathful activity, Phaṭ—thus they are distinguished by such specific [syllables].
"Exerting oneself, one should prostrate to them," means that one should respectfully and diligently prostrate to those deities who perform the twelve activities. Regarding the phrase "one should prostrate": if one makes offerings to those Buddhas and Bodhisattvas by way of pacification, enrichment, and so forth, they will constantly perform the twelve activities. Because they sport together with those great heroes, there is no doubt that they will obey the commands.
If one wonders how those deities endowed with the twelve activities are to be generated, it says, "From his heart, Vārāhī," and so forth. From the dharmadhātu at the heart, the Mother Vajravārāhī is emanated; through entering into union with her, the twenty-four heroes and thirty-two heroines are emanated, and the twelve activities are performed. As it is said in the Samāyoga:
"The heroes arisen from emanation,
Emanated by the mind in sixteen limbs,
The emanation of the pure dharmadhātu
Is shown in the form of Vārāhī."
If one asks what the benefits are for a yogi endowed with the eight characteristics who recites the twelve mantras and meditates upon the twelve distinct maṇḍalas, it is said: "Whosoever is well-born therein, that living being is seen to possess merit." This means that the yogi who performs the outer and inner homa and meditates on the deity's body is well-born into the noble family, and any living being who witnesses them receiving the accomplishments (siddhi) is also one who possesses merit.
The second benefit, the protection of the ḍākinīs, is taught as follows: in order to avert obstructing vighnas when receiving accomplishments, as in the Guhyasamāja, it is unnecessary to employ the Amṛtakuṇḍalī-cakra. Even if one remains in water, whether in a river, the ocean, or among mountains and peaks, all the ḍākinīs will look upon and watch one with a heart of affection, as if toward an only child.
As in the Tattvasaṃgraha, without the protection of the Sumbharāja mantra, in great terrifying charnel grounds and the like, the yogi—a great hero—will sport and move about in bliss together with the many ḍākinīs, vetālas, and so forth, according to whatever commands are given.
As in the Vairocanābhisambodhi-māyājāla, for the yogi who requires no protection for the three doors of body, speech, and mind, if they dwell in mountain clefts or dense thickets, the ḍākinīs will guard their body, and the secret sages (ṛṣis) will guard their speech.
Because they are hidden by the yoginīs in their minds, when the practitioner goes to those various directions, he sports with the ḍākinīs upon the earth. This is the explanation of the thirty-eighth chapter.
Having thus explained the locations, the explanation of the time is as follows: "Then, the great yoga of accomplishment..." and so forth. At the time of receiving the accomplishments (siddhi), when performing the external maṇḍala of reflected forms or the internal gaṇacakra, it is said: "One should laugh the eightfold laughter." If the sign of hearing the sound of the eight has from the deities of the maṇḍala arises, then immediately following that, because this sign is correctly seen, the accomplishment will undoubtedly be bestowed.
Having thus given the brief presentation, the detailed explanation is as follows: "Many kinds of terrifying sounds..." and so forth. As it appears in the Uttaratantra, when the sixty-two ḍākinīs proclaim the fierce sounds of ha ha, hi hi, pheṃ pheṃ, and hūṃ phaṭ, if the hero himself possesses strength, by meditating on the "Extremely Terrifying Hundred-Thousand-Armed" form, they will be terrified and dispersed. If the hero is not afraid, he should take them by the left hand, carry them to their respective locations in the twenty-four sacred sites, and sport together with those ḍākinīs; he will then become like the Sukhāvatī of Amitābha.
If one desires to go to Akaniṣṭha, the power of the glorious Heruka carries that yogin who desires it to the abode of those who travel through space. Even if one is not carried to that place, the practitioner who possesses the body of mantra and hears the sound of the eight laughs will attain the inconceivable transformation of the aging and death of saṃsāra, and will come to subjugate all ḍākinīs.
When applied to the completion stage, this is what is shown: at the time of the union of method and wisdom, the wind-cakra is reversed upward by the eight has. At the time of joy and so forth, many kinds of terrifying and unbearable sounds, such as the gasping and panting of the breath, will arise. In that regard, if the hero, without fear, places the life-force (prāṇa) into the avadhūtī, he carries the nature of bodhicitta—which is designated by the symbol of the "left hand"—to the crown of the head. There, he sports constantly in bliss with the ḍākinīs of the thirty-two channels, and the crown of the head becomes like the sacred site of Jālandhara. Thus, by the power of the glorious Heruka, the head is carried to the abode of the maṇḍala of space, and the practitioner, possessing the body of mantra that reverses the winds, crosses over the four rivers of birth, aging, sickness, and death.
This is the explanation of the thirty-ninth chapter. Having thus explained the time of accomplishment, the fire offering for subjugation is explained: "Then, that which is to be explained now..." and so forth.
Now, as for the method by which persons such as the kṣatriya caste are brought under control: a hero who abides by the rituals of yoga, mantra, and homa will achieve this in one month. Having thus given a brief indication, the detailed explanation follows: "With Tārā and the intoxicant, together with the flesh of fish," thus the substances for the homa are shown. "Lamp" refers to the five great meats. "Intoxicant" is alcohol. "Together with the flesh of fish" means possessing blood along with fish flesh. "The hero, in the state of the lord," refers to the meditation on the deity; "hero" is the yogin. "Lord of heroes" is the meditation on Śrī Heruka. "In all circumstances" refers to the four sessions. "Accomplishing in seven days" means that by possessing meditative absorption during the four sessions, one should perform the external homa, or "devote oneself to performing the homa at night." "At night, intent on the homa" means that at the time of performing the gaṇacakra, by possessing the ascetic observances such as the five mudrās and performing the internal homa, one will bestow the twelve great accomplishments, such as bringing others under control. If one asks how many repetitions of the external and internal homa should be performed for the kṣatriya: it says, "By means of one hundred and eight." By performing one hundred external and internal homas in three sessions with a count of one hundred and eight, the king’s fourfold army will be brought under control in seven days.
If one performs the homa for fifty-four days, which is half of that, one becomes a great hero and gains power over a regent. If one performs the homa for twenty-seven days, which is half of that, one gains power over an ācārya. For minor kings, one gains power in seven days with thirty-two [offerings]. For brahmins, one gains power in seven days by performing the homa twenty-four times. Likewise, one gains power over kṣatriyas in seven [days], over vaiśyas in five, and over śūdras in three. Finally, for those of the lowest caste, the caṇḍālas, one gains power by performing the homa with each substance individually in four sessions for seven days.
Thus, "By the sequence of the hero's family, practice for one month" means that if success is not achieved in seven days, one should maintain the practice through a repeated ritual for one month, and one will gain power. By a practitioner endowed with the mantra, using the mantra "vaśaṃ kuru hoḥ," all beings such as the kṣatriyas and so forth will be brought under control. "By this ritual of the hero, having relied upon desire, success will be attained" indicates the benefits: if one relies upon this ritual of subjugation and performs the outer and inner homa for whichever of the twelve activities is desired, success will be attained. "Like the lord of desire upon the earth" means one will obtain the status of a human universal monarch (cakravartin) or become a glorious and fortunate one.
This refers to becoming a universal monarch of the gods, such as Śakra and others, or for the practitioner, attaining the supreme accomplishment (siddhi) such as that of the glorious Cakrasaṃvara, which is pleasing to the thirty-six ḍākinīs. This concludes the explanation of the fortieth chapter.
Having thus explained the attainment of accomplishments through the ten wheels of the animate and inanimate, the text now presents the chapter on the yantras of secret mantra. First, to show the arrangement of the mantras of all the heroes (vīra) and heroines (vīrī), it says: "Then, the supreme of actions..." and so forth. The "supreme of actions" refers to the yantra of syllables. When a practitioner, having understood this, first relies on the generation stage (utpattikrama) and attains the signs of seeing, touching, and hearing, they perform the twelve activities of subjugation at the time of receiving the accomplishment. Alternatively, when a yogi meditating on the completion stage (niṣpannakrama) experiences the signs of dissolution—such as smoke when earth dissolves into water, a mirage when water dissolves into fire, fireflies when fire dissolves into wind, a lamp when wind dissolves into consciousness, and the empty sky when consciousness dissolves into space—if they perform these yantras with the mantras that follow, they will achieve success.
In this context, one who has attained their own signs is a beginner yogi; attaining the signs means having gained some mastery over primordial wisdom (jñāna).
After obtaining the signs, the accomplishment of the twelve worldly siddhis is mastery over the wisdom of enlightened activity. Having subdued beings through these twelve actions, the supreme siddhi is attained by meditating on the emptiness of the mind within the dharmadhātu of Mahāmudrā, having directly generated calm abiding and special insight through the purity of the feast circle (gaṇacakra) where one eats from a single vessel, the purity of the secret empowerment, and the purity of the messenger of the wisdom-knowledge empowerment. This is authentic mastery over wisdom. As it is said in the Uttaratantra:
"Through the illusory wisdom for many thousands of births,
By the excellent application of mantra and mudrā,
One attains mastery over wisdom."
Thus, the twelve perfections for the benefit of others consist of: the second empowerment of summoning, the third of separating, the fourth of killing, the fifth of expelling, the sixth of stupefying, the seventh of paralyzing, the eighth of deluding and piercing with a kīla, the ninth of seizing speech and summoning, the tenth of making one deaf and blind, the eleventh of making one a eunuch, and the twelfth of transforming into various forms. There is no doubt that these twelve actions will be accomplished by a practitioner who has obtained the signs in the generation and completion stages merely by recollecting the yantra. Furthermore, the Vajraḍāka states that the twelve actions are accomplished in connection with the yantra of Ucchuṣma. If one asks how the wheel of Ucchuṣma is to be arranged:
The eight great planets are the masters of the worldly mechanical diagrams (yantra). Because they bind the mechanical diagrams of planetary movement and perform the twelve activities, they are designated as "wrathful ones" (krodha) in the Tattvasaṃgraha Tantra. In the Vidyottama, they are explained as the primary grahas possessing the characteristics of mechanical diagrams.
In the Vajraḍāka, the mantra of the Bhagavān Ucchuṣma is described as being arranged in four ways: like Rāhu, in the "vajra-play horse-gait" arrangement; like Saturn, in the "preta-rākṣasa-face" arrangement; like Mars, in the "Yama-staff-bearing" arrangement; and like Ketu, in the "mātṛ-family-possessing wheel" arrangement. For each of these four, it is taught that there are twelve different locations for drawing the diagrams, twelve different types of ink and pens, twelve different mantras interspersed with names, and twelve different types of liṅga (effigy). Since each diagram performs twelve activities, there are forty-eight in total.
When correlated with the Uttaratantra and the Herukābhyudaya, there are the diagrams for the Father’s heart and near-heart mantras, the Mother’s heart mantra, the Hero’s mantra, the Heroine’s mantra, the Hero’s armor mantra, the Heroine’s armor mantra, the Hero’s eight-line mantra, and the Heroine’s eight-line mantra. If these ten diagrams are further divided by the twelve different names interspersed in the center, they become one hundred and twenty diagrams.
Having thus explained the result of accomplishment, the method for it is now taught: "In the places of the east, the north, and so forth, all ḍākinīs pervade." This means that at the time of accomplishing siddhi, one should rely upon the action mudrās (karmamudrā) residing in the twenty-four places—the Conch-like, the Deer-like, and the Lotus-like—as the branches of accomplishment. "Possessing wisdom, born of one's own place" refers to the bodhisattvas born of wisdom. "Manifestly born in land after land" refers to the field-born (kṣetrajā) born in the twenty-four vajra seats. "The principal lady of the vajra maṇḍala" refers to the mantra-born (mantrajā) generated as the consort Vajravārāhī through the four branches of approach and accomplishment. "She is explained as a ḍākinī" means that because she travels through space by means of calm abiding and special insight, she is a ḍākinī; she becomes a branch of accomplishment for performing the twelve activities.
If one asks what those twenty-four places are, they are the twenty-four places from Kāmarūpa in the body wheel up to Pullīramalaya in the mind wheel. The word "and so forth" (sogs) should be understood to include the five houses: Pīṭha, Upapīṭha, Kṣetra, Upakṣetra, and Chandoha. "The girls of those lands" refers to the field-born girls, the yoginīs who are the branches of accomplishment for becoming non-dual with the heroes. "All of them possess the form of desire" means:
This means that the yoginīs born in the twenty-four sacred sites transform themselves into various forms as desired by the mind, and by attaining the absorption of "swift as thought," they fulfill the intentions of the yogin. Regarding the statement: "The goddesses of the purifying empowerment, the heroines who arise from the command, and below them, the goddesses of all conduct"—if one asks what the distinction is between these and the previously explained yoginīs: previously, they were taught as branches of common accomplishment, siddhis, and the practices. In the twenty-sixth, twenty-seventh, twenty-eighth, and twenty-ninth chapters, they were taught as branches of siddhi. In the twenty chapters from the third to the fiftieth, the goddesses of the activities are taught.
In that regard, the branch of accomplishment is for the beginner to become a mudrā until signs are attained. Once signs are attained, it is the branch for accomplishing the supreme siddhi. If one asks what the need is for the goddesses who accomplish worldly siddhis as the mudrā that performs the twelve activities for the sake of others: they are the branch for accomplishing siddhi. Just like the precious queen of a universal monarch, they generate the bliss of the body and mind through the medium of extraordinary tactile sensation. Furthermore, they cause the realization of the emptiness of tactile sensation, acting as the spiritual friend to the merchant’s son Sudhana, just as the goddess Bhīmā acted as his spiritual friend.
Thus, it is stated in the Saṃpuṭa that one should accomplish the siddhis by means of the special tactile quality of the action mudrā (karmamudrā), the special taste of the flesh of one born seven times as a human, the special scent of the five nectars (amṛta), the special sounds of syllables and verbal symbols, and the special forms of the limbs and minor parts of the action mudrā, which are endowed with symbolic gestures.
If one wonders how many wisdom goddesses (jñānadevī) there were when the Blessed One previously came to Jambudvīpa, it is said there are the "six yoginīs." In brief, they are the nature of the six families of the armor deities. Furthermore, at Kulutā and Maru, the final locations of the body wheel, Mahāvīryā and Cakravartinī are designated by the symbol "mātṛs" (mothers). At Sindhu and Nagara, Mahābalā and Suvīrā are designated by the symbol "the mistresses of the families"; these are the four families of Caṇḍikā, the consort of Hayagrīva. At Suvarṇadvīpa and Saurāṣṭra, Cakravarmiṇī and Dīrghaghoṇā are designated by the symbol "goddesses of the family." At Gṛhadevatā and Pretapurī, Khaṇḍarohā and Cakravegā are called "Mahābalā"; these are the four families of Trāsanī, the consort of Ākāśagarbha. At Himālaya and Kāñcī, Kākāsyā and Hayakarṇā are designated by the symbol "rūpiṇīs" (those with form). At Lampāka and Kaliṅga, Śvānāsyā and Suvīrā—
Śyāmā is the consort of Heruka, designated by the term "She who maintains the ascetic conduct of the household goddess," and belongs to the four families of Kṣobhaṇī. In Kośala and Triśakuni, Surābhakṣī and Vāyuvegā are designated by the term "Piśācī." In Kāmarūpa and Oḍḍiyāna, Mahābhairavā and Mahābalā are designated as Vajraḍākinī and Īśvarī, the consort of Padmanarteśvara, and belong to the four families of Mohanī. In Mālava and Devīkoṭa, Drumacchāyā and Laṅkeśvarī are designated by the term Khaṇḍarohā. In Rāmeśvarī and Godāvarī, Khaṇḍarohā and Vīramatī are designated by the term Ḍākinī; these are the four families of Yamī, the consort of Vairocana. In Arbuda and Oḍḍiyāna, Mahānāsā and Prabhāvatī are designated by the term Śavari. In Jālandhara and Pullīramalaya, Caṇḍākṣī and Pracāṇḍā are designated by the term Strī; these are the four families of Vajrasattvī.
Although the Vajraḍāka Tantra explains these as being associated with six families, the Root Tantra designates Pullīramalaya, Jālandhara, and Suvarṇadvīpa by name, stating that there are twenty-one thousand [deities] in the Mind Wheel (citta-cakra). Thus, of the two locations of the Mind Wheel, six are not clearly specified. As for the remaining others, however many there may be...
Regarding the phrase "thus," the twelve goddesses other than the twenty-four principal ones subsumed within the six families are the yoginīs of the maṇḍala of Śrī Heruka. If one asks why these thirty-six ḍākinīs are the principal ones, it is because it is said: "The union with Śrī Heruka / Is the principal of that maṇḍala." Therefore, these wisdom goddesses are nirmāṇakāyas. As for the statement: "These twenty-four ḍākinīs / Pervade the moving and non-moving beings," this means they pervade the world by taming the disciples of the six classes of moving beings and by transforming the non-moving vessel-world into a buddhafield; thus, they bestow accomplishments upon the practitioner.
Having thus explained the goddesses who are the accomplishment of wisdom, the explanation of the branches of practice for the supreme yogin is as follows: "The samaya of this ḍākinī..." and so forth. The samaya of this practitioner who binds the yantra that performs the twelve activities is the meditation on the emanation wheel. Furthermore, by performing concentration, recitation, homa, and so forth, the application of the twelve activities will be perfected upon this earth. If one asks what that concentration is like, the detailed explanation is: "The mantrin, always in meditative equipoise, / Should wear the sky as his garment at night." This means one should assume the attire of Śrī Heruka and the consort Vajravārāhī. "Or a man" refers to meditating on the twenty-five heroes.
"All the left" refers to the meditation on the thirty-seven goddesses. "Pleasing the yoginīs and heroes" means that having placed the vital breath (prāṇa) into the avadhūtī, one meditates on the absorption of the four joys. As it is said in the Abhidhāna: "By drawing the mind within, one shall accomplish the desired siddhi."
"By means of the offering of the mudrā dance, if one constantly makes offerings to the self-arisen," refers to the offering to the deities of the aggregates, elements, and sense bases once one has reached the joy of cessation (viramānanda). As it is said: "One should offer one's own substance, the bindu, to the Buddhas and Bodhisattvas."
If one asks what the fruit of this offering is, it is said: "All without exception is accomplished, and one thoroughly engages in the offering of the left." This means that even if one has reached the joy of cessation, all worldly siddhis without exception will be accomplished. The meaning of this is as follows: if non-conceptuality arises once the vital breath has entered the avadhūtī, the supreme siddhi is attained; or, even if one has reached the joy of cessation, by possessing the mechanical movements (yantra) of the twelve actions, the worldly siddhis are accomplished.
Regarding that, the mechanical movements are as follows: for pacifying, on birch bark or tree bark; for enriching, on cotton or a wooden board; for magnetizing, on a woman's lower garment; and for wrathful activities, on a cloth from a charnel ground. Having drawn [the design] with gi-wang and so forth, one writes the sixty-two mantras upon the sixty-two-deity wheel. Then, one generates the deities, invites the wisdom beings (jñānasattva) to enter, dons the armor, confers the empowerment, tastes the nectar, meditates, and...
Having performed the recitation, offerings, and praises, one should again construct a yantra of the melting syllables, interspersed with the name of the person to be acted upon. For pacification, a figure made from the earth of an anthill; for enrichment, a figure made from clay; for magnetizing, a figure made from sandalwood; or for wrathful activities, a figure made from the earth of a charnel ground. By placing [the yantra] in the heart of such a figure and performing the twelve activities, success will be achieved. This is the explanation of the forty-first chapter.
Having thus explained the mantra-cakras of the heroes and yoginīs, the explanation of the near-mantra-cakras is as follows: "Then, the flowers and water of the heroes..." and so forth. On birch bark, cotton cloth, a lower garment, or a cloth from a charnel ground, one should arrange the yantra of the sixty-two deities together with the celestial mansion. To the east of each heart mantra, place two has; to the north, two his; to the west, two hos; and to the south, two hes. Surrounding all the heart mantras of the heroes and heroines with these eight has constitutes the near-mantra-cakra of the heroes and heroines, which performs the twelve activities.
When constructing that yantra, one should place it in the heart of the liṅga and meditate on the absorption of the completion stage of oneself. If one wonders how to meditate: having purified the heroes and yoginīs through the four branches of approach and accomplishment, one should meditate on the absorption of reversing [the flow] upward, after having drunk the "flowers and water"—that is, rakta and śukra—which have reached the door of the avadhūtī.
If one asks what the method for reversing [the flow] is, it is stated: "Having drunk, one should recollect the mantra." This is done by means of the eight has. If one asks at what time, it is said: "When the practitioner has once accomplished the mudrā, he should always enjoy the supreme flavor at night." This means that the time when the winds enter within during the union of method and insight is "night," and when the winds are reversed upward, one should savor the flavor of the bodhicitta. Regarding the phrase "of these three mantras," joy, supreme joy, and coemergent joy are the mantras that protect the mind; at the time of those three joys, one will attain the bliss and mental happiness of the body of the conventional bodhicitta water.
Having thus presented the brief summary, the detailed explanation is given by the words: "Drinking and likewise giving," and so forth. "Drinking" refers to the upward reversal of the vīrī flower and the vīra’s bodhicitta; "giving" refers to the state of being free from joy (virāma). If one asks what the cause of that is, it is stated: "Together with touch, the Great Black One." "Touch" is the joy arising from the meeting at the gate of the avadhūtī. "Together with the Black One" refers to the supreme joy pervaded by the bliss of the insight of meditating on the consort Vajravārāhī. "Becoming a celibate through bliss" means that by sealing the mental happiness of coemergent joy with bliss, one becomes a celibate. Regarding "accomplishing the object of practice with the laughing mudrā," if one has fallen into the state of being free from joy, one reverses the winds upward with the laughing mudrā of the eight has.
"Renowned for the pride of the view" means that one should close the eyes with the eye-mudrā. If one asks at what time the mudrās of speech and the eyes should be performed: "At night or likewise by day, this should be done with laughter." This means that at night during inhalation and by day during exhalation, at both times, one should perform the mudrā of laughter and the physical yogic exercises (yantra) of the winds.
Having explained it thus in detail, the very extensive explanation is given: "O Hero, listen to the secret of form and action, and how it abides." This means: "O Vajrapāṇi, Hero, listen to how the conceptualization of form—which attains the four joys—and the secret method for reversing the bodhicitta abide."
"By that, saliva is constantly produced" means that at the time of joy, sweat is produced, the body hairs stand on end, and one meditates on the bodhicitta from the vajra of joy without emission, and should worship with the garment of the directions. Regarding the explanation of the signs of form, it is said: "Of all the left-handed Īśvaras." These are those born from wisdom, the fields, and mantra. The gradual exhalation and inhalation associated with all those assemblies of mudrās is the sign of joy. Laughter is the sign of supreme joy. Coquetry is the sign of innate joy. The hero’s wonder is the sign of the joy of separation. Furthermore, this is spoken in terms of the timing of the four joys.
"Beginning with the manifold," it is said; the first is the manifold aspect. The second is the time of ripening. The third is the time of being devoid of characteristics. The fourth is the time of thorough refinement. When one is in union with the mudrā, if the joy of separation occurs, one should recollect the mantra.
Having thus explained the signs of form, the secret of action is taught: "Ha ha, he he, the eight aspects," it is said. These are the eight: ha ha, ho ho, hūṃ hūṃ, and he he. At what time should these be examined? "The manifold, laughter, supreme initiation, and joy," it is said. The manifold is the first; laughter is the ripening; supreme initiation is the time devoid of characteristics; and joy is the time of thorough refinement. At that time, one should be indicated by the eight "ha" syllables. With the pride of the view, this pertains to the eyes.
If one asks, "How should the mudrā be performed?" it says, "The one that brings about accomplishment is highly praised." This refers to the mudrā of closing the eyes. If one asks, "What will happen by that?" it says, "One will experience that very joy." This means that the mantra and mudrā are properly applied so that the bliss of concentration does not decline. The mantra that protects the mind from the eighty natural conceptualities is free from discursive thought.
If one asks, "At what stage?" it says, "The bliss that arises together with the consorts of the principal deities and the heroes." It is said: "The bliss that arises together with the consorts of the principal deities and the heroes."
In the places where the twenty-four heroes and twenty-four heroines perform the gaṇacakra, there is the bliss that arises simultaneously through the three types of joy. Regarding "the vajra is not to be practiced": because one has not fallen into the state of "separation from joy," the yogin of the left, having meditated on the absorption of bliss through thorough conceptualization, should perform the twelve activities of the yantra. This is the explanation of the forty-second chapter.
Having thus explained the yantra of the eight has, the explanation of the yantra activities of the "near-essence" of the heroes is as follows: "Then, the view is to be explained," and so forth. When one applies the seven-syllable yantra to a state that has not yet attained the characteristics of the generation and completion stages, the heroes and heroines will behold one with their eyes and grant their blessings. "The heroes are not non-dual" refers to the yogin who meditates on the non-duality of method and insight. "The ritual of the divisions of the places" means meditating on the maṇḍala of the body. "Always delighting in meditation" refers to donning the armor. It is the delight in the entry of the wisdom-being (jñānasattva), the conferral of empowerment, and the meditation on absorption.
Having thus presented the summary, the detailed explanation is as follows: when the yogin dwells at a crossroads, a house, a mountain, or any suitable place, the thirty-seven ḍākinīs will behold and bless him even if he remains at a distance. If one asks with what kind of method they behold him: "The offering is the naked mudrā."
The yogin is non-dual with the mudrā; by that very act of offering, one will be liberated. If one asks what the attire is like, it is said: "Having covered oneself with other garments." This means that having covered oneself with the garment of space, one should touch that action mudrā and enjoy the desire for the bliss of body and mind. Likewise, "the hair is loosened" means that the heroes and heroines are sealed with the six armors of loosened hair. "All activities should be undertaken" means that the wheel of the seven-syllable mantra and the twelve activities should be undertaken.
Having explained it in that way, the very extensive explanation is given by the words: "The root mantra and likewise the others," and so forth. Intending to explain the preliminary service of the twelve activities, the wheel of the root mantra, as well as the condensed [mantras], the four near-heart mantras of the Mother, the two armor mantras, and the two mantras of Sumbharāja are called "the others." By binding those wheels, one should first perform the binding of the directions and the protection wheel, so that the deities of the wheel are not seen by the gods of the realm of the Thirty-Three, the planets, the stars, and the other hosts of gods. One should worship the deities of the wheel.
Once the signs of seeing, touching, and hearing the deity of the service are obtained, and one does not see the handful of flowers fall to the ground, at that time one will dwell in the celestial realm (khecarī), the abode of the thousands of ḍākinīs of the mind wheel who reside in the sacred sites and near-sites.
If one remains level with the body and speech of the deity without falling to the ground, the mastery of speech (vāg-īśvara) will not be accomplished. If one does not appear on the ground, one will know the speech of the lower accomplishments—the gods and asuras—and will know the nāgas and so forth of the subterranean realm, as well as the movements of the stars. When a yogi who has attained the signs draws the seven-syllable yantra on the palm of the left hand in places such as a village, a hermitage, a crossroads, a solitary tree, or the house of a hero, no god or human will be able to see him. Therefore, even if the practitioner dwells constantly in those regions, he will not be subject to fear.
Regarding the phrase "visualizing the red color at the foot of a tree": if the yogi visualizes his own body as red and arranges the seven-syllable yantra at the heart, he will attain clairvoyance. Regarding the phrase "it becomes indivisible and swift": it means that one will not be affected by māras or obstacles and will swiftly achieve accomplishment. Regarding the phrase "even the mountain-holders are not otherwise": it is possible for the wind to reverse its flow, and it is possible for the sun and moon to fall to the earth, but the command of the mountain-holders, the Vajradharas, cannot be otherwise.
Having arranged the seven-syllable yantra at the heart and invoked the truth, if one lies on a bed of kuśa grass on the ground and recites the mantra one hundred and eight times, one will see dreams revealed by the deities. Furthermore, [one will be freed from] untimely death, being bound by the harm of others, and being afflicted by disease.
Various activities such as gain and honor will be shown in dreams. Likewise, if one recites the mantra and arranges the seven-syllable yantra on a sword, or arranges it in water, or arranges it on the thumb, or arranges it on a lamp or a mirror and performs the divination, the prasena will clearly descend. If one arranges the seven-syllable yantra on the eyes of a young girl and recites the mantra seven times, it will show what is auspicious and what is inauspicious.
Having thus explained the second activity, the third is stated as: "Then the hero, the seven syllables," and so forth. Having arranged the seven-syllable yantra in the center of a sun maṇḍala on the palm of the hand, one should visualize the syllables as a crystal rosary emitting rays of light. Then, at the heart, from the syllable kaṃ, one should visualize the form of the disease as emaciated, black, and with yellow hair. By reciting oṃ jvaladoṣāya phaṭ, one should visualize the disease melting into the size of a thumb and thus be liberated from the disease.
The fourth activity is: if one arranges the yantra in the form of a crystal in the center of a moon maṇḍala on the palm of the hand, the sufferings of those seized by fevers, grahas, poisons, and so forth, will be dispersed in the ten directions.
The fifth activity is: having prepared a fire pit for an enriching homa at the secret place of the sign, one should arrange the deity of the seven-syllable yantra in the heart of the fire god (Agni). If one performs one hundred and eight homa offerings of beef mixed with the three sweets, one will obtain a thousand srang of gold.
The sixth activity: if one performs one thousand burnt offerings of the five heroes and the five nectars (amṛta) in that very same fire pit for enrichment, one will acquire a kingdom. The seventh activity: by arranging the yantra of the seven-syllable mantra in any fire pit suitable for pacifying, magnetizing, or wrathful rites, one will be born in whatever birth among gods or humans one has envisioned. The eighth activity is as it is said: "By white, there is pacification; by black, there is certain killing." For pacification, it is white and circular; for wrathful rites, it is black and triangular; for magnetizing, it is red and bow-shaped; for paralyzing, it is yellow and fang-shaped; for suppressing armies, it is the pale yellow maṇḍala of the great powerful earth; for reviving the dead, it is white and like an eight-spoked wheel; and for reviving those bitten by snakes, by arranging a string of syllables upon a moon maṇḍala in the palm of the hand, the death will be revived. The ninth activity: for one who has fainted from poison, by arranging the yantra of the seven-syllable mantra on the hand and placing the yantra on the three joints of the ring finger, if one bites the lower lip, one will be freed from the poison. Even epidemics, graha spirits, and the like will be terrified upon seeing the hand. The tenth activity: by arranging the yantra in the palm of the left hand and clenching the fist at the time of battle, one will not be harmed by weapons.
The eleventh action, subjugation, is as follows: if one recites the seven-syllable mantra over substances for internal homa—such as fruit, flowers, betel, and food—they will be brought under control. Alternatively, by binding a mental yantra and writing the name of the target in the center, they will be subjugated. Likewise, by reciting and chanting it verbally, the entire land of Jambudvīpa, including its forests and surrounded by the girdle of the ocean, will be brought under control. Furthermore, all that moves and does not move within the three realms will be subdued or benefited. This concludes the explanation of the forty-third chapter.
Having thus explained the yantra of the seven syllables, the explanation of the yantra of the six armor goddesses is as follows: "Then the messengers, possessing the seven syllables, are accomplished." This means that if the mantras of the six armor goddesses are arranged upon the calculation grid of the seven-syllable yantra, and one applies diligence toward whichever of the twelve actions is desired, they will be swiftly accomplished.
Having thus given the brief presentation, the detailed explanation is as follows: "Likewise, the seven syllables." This means that one should arrange the seven-syllable yantra in the center of the hand. If the mantras of the six yoginīs are combined with the six spokes of the wheel, one should fashion an image of the person one wishes to subjugate. While reciting the mantra, one should press the image at the heart and point the left hand toward it; then that person will be swiftly summoned.
The second action is as follows: having combined red sandalwood powder, akṣata seeds, salt, and earth from the footprint of the person to be acted upon into a single mass, one should grind it into an image at night and perform a homa offering one hundred times in a fire from a caṇḍāla, a śūdra, or a charnel ground. If this is done, the person will be summoned.
The third action is as follows: having mixed that same powder with iron filings and wrapped it in cloth from a charnel ground, one should dig a pit twenty-four finger-widths deep at a crossroads and bury it along with the name of the enemy. If this is done, the enemy will be swiftly suppressed.
The fourth action is as follows: having extracted that same image from beneath the ground and washed it with milk, the person will be restored to life.
The fifth action is as follows: upon that same previous powder, one should add the five intoxicants, jāti-phala, dhattūra, wild barley, suvarṇa-vṛkṣa, and saṃyukta-viṣa. Having written the name and clan of the enemy on cloth from a charnel ground and recited the mantra one hundred and eight times over it, if it is buried, the enemy will immediately go insane.
The sixth action is as follows: if one follows that same procedure and washes the image with milk, the person will be restored to life.
This is the explanation of the forty-fourth chapter.
Having thus explained the wheel of the six ḍākinīs, the explanation of the yantra of the near-mantras of the six ḍākinīs is as follows: "Then, the supreme of actions is that which brings about the accomplishment of speech," and so forth. The "supreme of actions" refers to the eleven actions explained below.
Regarding the accomplishment of speech: once the signs of the approach stage have been attained, one should accomplish the siddhi of speech and then perform whichever activity is appropriate. To explain this in detail after the brief summary, it is said: "The red flower of the karavīra," and so forth.
Having meditated on the maṇḍala of the deity, one should draw the yantra of the essence-mantras of the six ḍākinīs upon a liṅga made of beeswax. Having written the name-card in the center, one should recite the mantra one hundred and eight times over a karavīra flower and strike the crown of the liṅga with it. Then, offering one hundred and eight arghya libations of cow’s milk over which the mantra has been recited, one should perform the offering while remaining in profound meditative equipoise for seven days. On the eighth day, the ritual is performed; on the ninth day, the preliminary preparations are made; and on the tenth day, the maṇḍala is drawn. Having struck the crown of the liṅga with one hundred and eight flowers, on the eleventh day one should take the flowers, go to a great river, and cast a flower into the river with each individual recitation of the mantra. If the flower is seen to return against the current of the river, one should scoop up the water with cupped hands and swallow it without touching it with the fingers; thus, the accomplishment of the siddhi of speech as taught in this secret tantra will be achieved.
Having explained the first activity, the second activity is as follows: having bound the mudrā of the birth-place and recited the mantra one hundred and eight times, the practitioner should draw the yantra upon the heart of an image of the person to be accomplished. Then, with the face of the person to be accomplished turned toward the south, [the ritual proceeds].
At the heart of that [effigy], one performs the summoning, the entry, and the subjugation of the object of accomplishment, facing it directly. Drawing [the essence] from the root of the lotus at its heart, one pierces the secret place of the image with a needle. Having drawn the thread of the yantra, while remaining in meditative absorption, one draws the thread through the cord for three sessions and moves it with the thumb. If one recites, "So-and-so māraya hūṃ phaṭ," even a brahmin will be killed. If for three days one recites, "So-and-so ākarṣaya hūṃ phaṭ," Śakra will be summoned.
The third activity: having made an image from red sandalwood powder, one washes it with water of the three hot spices. Piercing the secret place with a copper needle, one visualizes blood flowing out. Reciting the mantra seven times over each [application], one heats it over smokeless charcoal of khadira wood. If one does so, a king together with his retinue will be summoned.
The fourth activity: having made an image of a lord of men together with his retinue, one writes [the mantra] on a birch bark leaf or on a cloth from a charnel ground using lac and gallstone. Having placed the yantra, interspersed with the name, at the heart, one anoints it with the three hot spices and covers it with beeswax. If one heats it over a charnel ground fire until the beeswax is melted, a universal monarch together with his retinue will be brought under control.
The fifth activity: [using] earth from the footprint of the object of accomplishment...
Mixing red sandalwood powder with charnel ground ash, one should fashion an image of the person to be acted upon. If the yantra of the six ḍākinīs is placed in its heart and that image of the person to be acted upon is rubbed with both hands and offered in a smokeless acacia fire, they will die.
The sixth action: having taken the liṅga made from that powder, one should consume it without exhaling while reciting the syllable HŪṂ. Then, placing the liṅga in the center of a black caitya in a charnel ground with its crown facing upward, if it is then suppressed by a white caitya, whether it be a man or a woman, they will faint and lose consciousness, and driven by the force of the wind, they will fall upon the practitioner’s dwelling.
If one wishes to summon an action-seal (karmamudrā), regarding the phrase "an animal or a messenger," the "animal" refers to Kuntumā. As for the "messenger," once one has recognized the characteristics of color and shape of the purifying, powerful, heroic, and authorized goddesses, if she is not brought under control even by using signs, one should mix sandalwood powder, earth from a footprint, poison, blood, kaliñjara mustard, salt, white mustard, and charnel ground ash to fashion an image and construct a yantra. Having placed the yantra of the six ḍākinīs in its heart, if it is inserted between a black caitya facing downward and a white caitya facing upward, she will perform the functions of an action-seal and maintain the characteristics of a seal for as long as she lives.
The seventh rite: On the day of the Puṣya constellation, take a fresh branch of the karavīra plant equal in length to one’s own arm. Throw it onto the fire of a cremation of a brahmin who has died with fair skin and a yellow beard. While it is still unburnt, go quickly and retrieve it. Recite the mantra of the six ḍākinīs, ending with: “So-and-so’s daughter, vaśaṃ kuru ho!” and repeatedly circle it around your head. If you do so, a girl of beautiful form will be involuntarily captivated.
The eighth rite: At the time of the Puṣya constellation, fashion an image of the target from the aforementioned materials. Draw the yantra of the six ḍākinīs and place it at the heart. At the target’s head, recite the mantra over one hundred and eight karavīra flowers. On the day of the Puṣya constellation, take those flowers, smear them with bezoar, and recite the mantra over each one. Cast them into a great river. At the moment the flowers remain without being carried away by the water, enter the great river up to your navel, recite the mantra a thousand times, crush the flowers into powder with both hands, and drink them along with the water. By this, one will attain the siddhi of speech.
The ninth rite: If one shows karavīra flowers to a king and his queen while reciting “So-and-so, vaśaṃ kuru ho!” at their heads, the king and queen will be summoned. Alternatively, if one fashions images of gods or asuras, smears them with karavīra flowers and bezoar, and strikes them, they will be swiftly brought under one’s control.
The tenth activity is as follows: having constructed a yantra for wrathful rites, one should write the name of the target [person] together with māraya hūṃ phaṭ in its center. If one strikes it with a karavīra flower, the target will be killed. If one writes the mantra for separation and strikes it with a flower, they will be split apart. If one writes the mantra for expulsion, they will be expelled. It will also bring about the subjugation of those who are deluded and so forth. By mere words, one will suppress rivers, chariots, and all such things. Whatever of the twelve activities one desires in one's mind, they will all be accomplished through the spoken word. Regarding the twelve yantras, the phrase "strike with a karavīra flower and recite the mantra" is the remainder.
The eleventh activity is as follows: when bringing a karmamudrā under control, the separation of the heroes of the retinue is taught in the Śatasāhasrikā-tantra by the mouth [of the Buddha]. I shall explain that in the fifty-first chapter. A woman of the royal caste should be purified through the four stages of approach and accomplishment. Taking red karavīra flowers, one joins two flowers together and places them in the center of the birth-place [the vulva]. Possessing the yoga of the wisdom of the four joys of non-dual meditative union, one recites the mantra of the six ḍākinīs ending with rājaputrī vaśaṃ kuru hoḥ. Immediately after the meditative union, one takes the flower from the center of the birth-place and strikes the flower of the one one wishes to bring under control; at that very moment, they will be brought under control. Even if they are not brought under control, they will faint or go mad.
Then, having manifested that and purified it through the four branches of approach and accomplishment, if one is insane or has a perverted mind, one will be brought under control in an instant at the time of ordinary life. If this yantra is bound for whoever is to be directly accomplished, it is meaningful and brings them under control. This is the explanation of the forty-fifth chapter.
Having thus explained the wheel of the six ḍākinīs, now the explanation of the maṇḍala of the activities of the Blessed One’s essence is as follows: "Then the five syllables," and so forth. For pacifying, on birch bark; for enriching, on cotton; for magnetizing, on a woman’s lower garment; and for wrathful activities, on a cloth from a charnel ground—one should draw the maṇḍala wheel with four sides and four doors. In the center, place the syllable HŪṂ; in the east, HA; in the south, HI; in the west, HE; and in the north, HŪṂ. By writing the yantra interspersed with the name of the person to be accomplished, all twelve activities will be achieved. As it is said: "By merely knowing this, one will swiftly attain accomplishment."
Having thus given the brief presentation, for the detailed explanation, the mantra of the yantra is HA HI HŪṂ HO. Using earth from an enemy’s footprint, along with poison, blood, mustard seeds, and salt, fashion an image of the enemy. Insert the yantra into its heart and, while reciting "So-and-so MĀRAYA PHAṬ," perform a homa by rubbing the liṅga with the hands in a fire of thorns; the enemy’s mouth will bleed and they will die.
The second activity: With the blood of one’s own ring finger, draw the image of the enemy on the crown of a skull that has been stripped of its flesh. Having performed the summoning, entry, and subjugation into the yantra at the heart, rub the skull with the blood of the ring finger. If one recites the mantra one hundred and eight times during four sessions and rubs it until it dries, even the lord of the earth will die.
The third activity: Having placed the yantra in the heart of the enemy’s image, bury it in a charnel ground. While maintaining a wrathful state, shaking the head, shaking the body, and lifting the feet, press down upon the liṅga. In the two eyes, generate the sun and moon from the syllables ma and ṭa; in the pupils, from the syllable hūṃ, blazing red light rays radiate. If one recites the mantra one hundred and eight times and suppresses it during four sessions, the king together with his military host will be defeated.
The fourth activity: Prepare a great torma offering for the assembly of ḍākinīs, such as cats and so forth, and say, "Suppress so-and-so!" and others will be paralyzed.
The fifth activity: Regarding the complete transformation of form, generate white mustard seeds in the skull of a rabbit or similar animal. Place the seed-syllable of Buddhalocanā, insert it with the mantra of Māmakī, protect it with the mantra of Pāṇḍaravāsinī, and clarify the channels with the mantra of Tārā.
When that has fully matured, if one recites the mantra one thousand and eight times over a hair-string from the hair of a girl of the commoner caste (śūdra) whose skull has been used to generate [the deity], and binds a bundle of white mustard seeds around her neck, she will become just like those creatures. The sixth rite: having made an image of a pregnant woman, having placed a yantra in her heart and arranged a yantra on her two hands, and having first performed one thousand recitations of the preliminary service, one recites the mantra over karavīra flowers and strikes the image of the pregnant woman with them; if one rubs her hands, the womb will be destroyed. The seventh rite: if it is washed with milk, it will blaze. The eighth rite: having placed a yantra in the heart of an image made from the previously mentioned substances and buried in a charnel ground, if one meditates on the seven-syllable mantra one hundred thousand times at midnight, recites the root mantra, and makes the threatening gesture (tarjanī), death will occur; if it is washed with milk, it will be restored to life. This is the explanation of the forty-sixth chapter.
Then, having explained the wheel of the Father’s activity, the explanation of the yantra of the Mother’s heart is given: "Next, that which is to be correctly explained," and so forth. Regarding "the heart essence of all ḍākinīs," the "all ḍākinīs" refers to the thirty-seven. Regarding "this thirteen-syllable heart essence," and so forth: on the base of the yantra, one draws an eight-spoked wheel; in the central hub, one writes HO; in the eastern direction, OṂ; and in the northern direction, VA.
In the west, ja; in the south, vai; in the southeast, ro; in the southwest, ca; in the northwest, nī; and in the northeast, ye. At the four gates, one should arrange hūṃ twice, along with phaṭ, svā, and hā, in a counter-clockwise direction. Then, by inserting [the yantra] into the heart of the liṅga and merely reciting the mantra, the twelve accomplishments (siddhi) are produced.
Having thus given the brief explanation, the detailed exposition is as follows: if one recites the great vidyā of the ḍākinī and inserts the empowerment yantra into the hearts of the five families, they will be brought under control. If one performs the second activity, the yantra of enrichment, great glory will arise. For the third activity, if one inserts the expulsion yantra into the hollow of a kīla made from human bone, recites the mantra one hundred and eight times, and buries it at someone’s door, that person will be expelled. For the fourth activity, if one buries the wrathful yantra at a place such as a field, a fence, or a buffalo pen, it will be destroyed. For the fifth activity, if one buries the subjugation yantra at the door of a king, a minister, or the like, one should insert a second yantra into the heart of an image of the king or others, mix it with mātuluṅga flowers and safflower, and perform a homa of one hundred thousand offerings into the heart of the fire deity of subjugation while reciting the mantra: amukaṃ vaśaṃ kuru hoḥ. Thus, they will be brought under control. For the sixth activity, one should draw the thirteen-syllable yantra of the Mother and apply the summoning mantra kṣobhaya hūṃ and the suppression wheel with the mantra stambhaya hūṃ.
On the wheel of delusion, write "mohaya hūṃ"; on the wheel of withering, "śoṣaya hūṃ"; on the wheel of seizing speech, "mukaṃ hūṃ"; on the wheel of blinding, "andhākara hūṃ"; and on the wheel of restoration, "śāntiṃ kuru svāhā." Having written these in the center, the yantra should be bound.
The seventh action is the transformation of a man into a woman. This is a ritual involving a collection of medicinal substances: the blood of a corpse, the root of a crow's feather, a crow's claw, the skin from the sole of a corpse's foot, and the blood of a rabbit. Weighing these on a scale, equalize the portions, and make eleven pills. On the day of the Puṣya constellation, bind one pill to the hand and perform a gaṇacakra for ten days as previously described, maintaining the practice. On the evening of the tenth day, take the pill and place it on the crown of whichever man's head; he will become a woman.
The eighth action is if one wishes to transform a man into a dog: take a piece of iron from a lightning strike, place it on the crown of the head, and recite the heart mantra of the Mother one hundred thousand times for seven nights. On the eighth day, grind the iron into powder and mix it with saffron powder. Perform one hundred and eight homa offerings, and the ashes from these should be placed on the crown of whichever person's head; that person will become a dog.
The ninth action is restoration: having offered a gaṇacakra and a torma, if one performs a ritual bath with the water of the five nectars (amṛta), the person will return to their original state.
The tenth rite: if one desires to turn gold into a white, pale-colored substance, one should perform a homa with the fruit of the suvarṇa tree; then, by anointing it with water in which white lead has been ground, the gold will turn into lead.
The eleventh rite: if one washes the ashes of a homa performed with harītakī with the five amṛtas, water, ochre, and sour liquid, it will return to its natural state.
The twelfth rite: if one desires to suddenly produce an ill omen in an enemy's house, one should perform a homa with wood from the nests of crows and owls; if the ashes are scattered in the enemy's house, the sounds of crows and owls will be heard at night.
The thirteenth rite: if the ashes of a homa performed with kuśa grass are scattered back into the enemy's house, it will be pacified.
The fourteenth rite: having generated white mustard seeds in a cat's skull as before, at the time of a lunar eclipse, one should make a cord from cat hair; whoever has it tied around their neck will turn into a cat.
The fifteenth rite: if it is untied, they will return to their natural state.
The sixteenth rite: having generated white mustard seeds in a crow's skull, by tying them around the neck with a cord of crow sinew, one will turn into a crow.
The seventeenth rite: having generated white mustard seeds in the skulls of crows, mice, and so forth, at the time of a lunar eclipse, whoever has them tied around their neck with a cord of that [animal's] sinew will turn into that [animal's] form.
The eighteenth rite: with white mustard seeds generated in an ox's skull and a cord of hair, it will likewise turn into that [animal's] form.
The nineteenth rite: if it is untied, one will be liberated.
The twentieth action is as follows: having fashioned the form of a cat out of iron, fill it with rice while reciting the heart mantra of the Mother, and place it in a granary; the grain will increase. Furthermore, if one binds the remainder to the crown of one's head and recites the heart mantra of the Mother for seven nights, and at the end of the heart mantra of the Mother writes "Tābhā Hūṃ" [followed by] the name of a person and "Ākarṣaya Jaḥ," all grains will be summoned.
This concludes the explanation of the forty-seventh chapter. Having thus explained the wheel of the heart mantra, the wheel of its near-heart mantra is now taught, beginning with the words: "Furthermore, that which is to be explained..." The phrase "delightful to all ḍākinīs" refers to the fact that the thirty-seven yoginīs, who are the near-heart mantras for accomplishing the siddhis of the thirty-seven ḍākinīs, accomplish all activities.
Having thus provided the brief summary, the detailed explanation is given with the words: "By the mere recollection of whom..." By the mere recollection of whom, the twenty-three Rudras of the three worlds are brought under control, enjoyed, and dissolved, thereby causing them to tremble. Having thus taught the subduing of those to be trained and the generation of siddhis, it is said: "By the mere recollection..." By the mere recollection of the near-heart mantra, the siddhis of the subterranean, the celestial, and the terrestrial realms will be granted in succession. If one wonders what the mantra is that possesses such results:
Following the attainment of the signs of the twenty-one syllables from Oṃ to Svāhā, merely by taking up this mantra, the twelve activities are performed. Having thus shown the first benefit, the second is indicated by the words: "The ḍākinīs and yoginīs." This is taught to be the common mantra of the thirty-seven, such as Ḍākinī, Lāmā, Khaṇḍarohā, and Khaṇḍarohā (Dumkyema). It is said that whatever activities of the body exist in the subterranean realm, of the mind in the higher realms, and of the speech in the human world, all are accomplished by this mantra.
The third benefit is indicated by the words: "What could be more supreme than this?" Since there is nothing more supreme than this, it accomplishes the unsurpassed, undefiled accomplishments (siddhi) and all the enlightened activities of the six clairvoyances of pure worldly wisdom.
If one wonders what the yantra ('khrul 'khor) possessing such benefits is: one should draw a maṇḍala on birch bark, cotton, tree bark, or cemetery cloth, surrounded by four gates, a vajra fence, and a circle of fire. In the center, draw an eight-petaled lotus. In the hub, place Oṃ and Sarva; in the western direction, arrange them counter-clockwise; in the southeast, Da; in the southwest, Ta; in the northeast, Ni. Outside of that, on the eight spokes of the wheel: in the north, Ye; in the west, Ba; in the south, Dza; in the east, Wa; in the southeast, Ni; in the southwest, Ye; in the northwest, He; in the northeast, Hūṃ. At the four gates, one should place Hūṃ Phaṭ Phaṭ Svāhā.
In that regard, one should generate the deity as before, and then perform the entry of the wisdom-being (jñānasattva), the donning of the armor, the conferral of empowerment, the tasting of the nectar (amṛta), the offerings, and the praise, and then contemplate the melting into syllables. Having thus arranged the yogic diagram (yantra), the explanation of meditating on oneself is stated: "The ḍākinīs are the abode of all." Here, "abode" refers to the supporting maṇḍala to be explained below. "In brief, not extensively" means that the subject matter is concise and the expression is not elaborate.
If one asks what that mantra is: "With various flowers and fruits, the various mountains should be drawn," it is said. Upon the maṇḍala of the four elements, one should draw Mount Meru, the king of mountains, surrounded by the seven golden mountains endowed with various flowers and fruits. Above that, the yogin should meditate on the body of glorious Heruka. In its four directions are the four ḍākinīs. Regarding the phrase "the heroism of the heroes," the heroes are Vairocana, Ratnasambhava, Amitābha, and Amoghasiddhi; their seed syllables are ha ha he he, and having generated them in the form of vases, they are called "the heroism." Furthermore, surrounded by the twenty-four heroes of the three wheels and the thirty-six ḍākinīs is the Ḍākinījāla-saṃvara. "Pervading these beings" means pervading the subterranean and the terrestrial realms. In that regard, there are twenty-four heroes and...
Surrounded by the twenty-four ḍākinīs and the twelve yoginīs, such as Pracaṇḍā and the rest, totaling thirty-six, the practitioner should visualize them entering the wheel for all twelve types of ritual activities. A yogin who desires accomplishments should, with extreme meditative equipoise, intensely meditate upon this nature of the wheel. If one wonders what mantra should be recited: one should recite the near-heart mantra of the Mother previously explained. For all the wheels previously explained, one should also meditate upon this root wheel of the sixty-two deities. It is said, "The abode of all great wheels," which refers to the heart mantra, the near-heart mantra, and so forth. Whatever different maṇḍalas there may be, the yogin should meditate upon this root maṇḍala of the self. In demonstrating its benefits, it is said: "This mantra wheel was well-spoken by tens of millions of buddhas and tens of millions of bodhisattvas." Since the yoginī Mother Vajravārāhī is surrounded by a retinue of thirty-seven tens of millions, from [the goddesses] up to Śūkarāsyā, there will be no obstacles to any accomplishments and virtue will be achieved. This is the explanation of the forty-eighth chapter.
Having thus explained the mantra yantra, the substances for achieving accomplishments are now taught, as it is said: "Furthermore, that which is to be explained next..." and "The ritual according to the object to be accomplished," which refers to the accomplishment of the seven-birth [human].
The result of this is that for one who has been born seven times, the accomplishments of practice will be swiftly attained merely by knowing [the signs]. First, one should perform a feast offering (gaṇacakra) as a means to achieve the state of one born seven times. Using rice flour in a quantity equal to the number of seven births, one should fashion the forms of livestock. Having made the forms of seven—human, tortoise, horse, camel, donkey, jackal, and pig—one should fill their bellies with blood and perform the offering cake (bali), the fire sacrifice (homa), and the consumption [of the substances]. By performing the feast offering in that way, the ḍākinīs will be pleased, and one will undoubtedly come to know the lineage from one birth up to the seventh.
The signs of this are: in the first birth, a fragrant breath; in the second, a gaze without blinking; in the third, speaking the truth; in the fourth, joy upon being seen; in the fifth, delight in the sublime Dharma; in the sixth, knowing one's own previous births; and in the seventh, a fragrant scent from the body. By merely relying on such a person, if one takes the gorocanā (bezoar) located at their heart and consumes it, one will assume a divine form. By merely smelling or touching that gorocanā, one will assume various forms; by applying it as a drop (tilaka), one will become invisible and assume a form of joy.
Regarding the detailed explanation of this: it is stated that the "heart" of such a person is called gorocanā. Because one takes the flesh of a seven-born person who has died without fault, they are called "wise."
Having taken from that, if one applies a drop of gorocana to the forehead with the mantras of the eight previously explained yantras, one will assume the form of that respective [being]. Having explained both assuming the form of a deity and assuming various forms, the third is as follows: if one applies a drop of gorocana mixed with the sap of any tree to the forehead, one will turn into the form of that tree. If one binds [a mixture] of the hair of any animal to the hand or the crown of the head, one will turn into the form of that living creature. Since this is explained in detail in the Uttaratantra, one should look there.
If one wonders why everyone does not accomplish [these results] if these are the methods of tantra and yantra, it is said that "the meditation of yoga is recitation." Although those who delight in the meditation of yoga alone and in recitation possess the power of tantra and yantra, those who delight in the path of training in hardships for three incalculable eons and those who delight in the path of afflictions—the fabricated yoga of the generation stage—obstruct and disparage the path of accomplishment through the methods of yantra (yantra-machines) and the methods of tantra (medicinal formulations).
Regarding the phrase "elephants, horses, and donkeys," if one takes white mustard seeds produced in the skulls of whichever living creatures [they are], and mixes them with the gorocana from the heart of a "seven-birth" [person], one will turn into the form of a deity or into one's own desired form.
Thus, there is nothing more supreme in the three worlds—below the earth, upon the earth, and in the higher realms—than the attainment of accomplishment through merely obtaining the flesh of one born seven times as a human, which depends upon the absorption of such meditation. This concludes the explanation of the forty-ninth chapter.
Having thus explained the substances that are the branches of the practice, the ritual for the repeated homa is explained: "Then, as for the ritual of homa..." and so forth. Through the ritual of homa, the twelve activities will certainly be brought under control. Whoever has obtained the signs and knows this ritual of homa will swiftly achieve accomplishment through mere knowledge of it.
Having thus presented the brief summary, the detailed explanation is given: "Mixing gomāṃsa and intoxicants..." and so forth. Gomāṃsa is beef, which serves as an illustration for the five meats. "Intoxicants" refers to a specific type of liquor, serving as the burnt offering substance. The left hand is the mudrā for arranging the five heroes. Then, having generated the fire god of desire within a bow-shaped maṇḍala of power, one performs the homa with the five nectars, the five heroes, and the special substances, the substances of enjoyment, the ritual implements, and the substances for sustenance. When the purpose of that [offering] has dissolved into light, one arranges the solitary hero and the maṇḍala wheel at the heart. If one performs one hundred and eight homas for seven days, Śakra and the others will be brought under control.
The second activity: if one performs a homa offering into that same previous maṇḍala using saliva, a tooth-stick, the impurities of one’s own body, the name of the person to be subjugated, intoxicants, and excrement, the three realms—below the earth, above the earth, and upon the earth—will be brought under one’s control.
The third activity: if one performs a homa offering using one’s own blood and fat, along with the ashes of vomited matter, human hair, and the mantra "So-and-so, ākarṣaya" (summon), any member of the [spiritual] families will be summoned.
The fourth activity: having drawn a maṇḍala for expulsion and generated the fire of wrathful rites, if one performs a homa offering using the vomited matter of internal homa, one’s own hair, and nimba wood, the target will be expelled.
The fifth activity: having meditated on oneself in the form of Śrī Heruka, if one lights a fire on a Chinese laṅtaṅ (silk cloth) and performs a homa offering using poison, blood, kṛtaka (mustard seeds), white mustard, and crow wings smeared with mustard oil, the target will either die or be expelled.
The sixth activity: having drawn an enriching maṇḍala and placed the Cakrasaṃvara wheel in the heart of a captive human, if one performs a homa offering using the five heroes, amṛta, yellow flowers, the scent of red sandalwood, and turmeric, one will become endowed with wealth. Alternatively, having placed the four maṇḍala wheels in the locations of the four wheels of one’s own body and visualized them as yellow in color, whether one is asleep or awake, eating or walking, [the result will follow].
When walking and so forth, if the mantra practitioner constantly recites "puṣṭiṃ kuru svāhā" at the end of the essence mantras of the Father and Mother at indefinite times, and performs one hundred burnt offerings in a magnetizing homa, after three months poverty will be destroyed. The seventh activity: if one performs one hundred and eight burnt offerings three times a day in the magnetizing maṇḍala using the five amṛtas such as "great meat" (mahāmāṃsa) combined with intoxicants, all beings upon the earth will be brought under one's power. The eighth activity: having meditated on the deities of the gaṇacakra as before, if one performs the inner homa during the two daytime sessions for six months, one will travel through the sky with one's own body. The ninth activity: if one performs homa and offers bali cakes in the wrathful maṇḍala using jackal meat mixed with intoxicants, the kingdom along with its inhabitants will be destroyed. The tenth activity: in the enriching maṇḍala, having kindled a fire with fuel of bilva, pālāśa, and udumbara wood, if one performs one hundred thousand burnt offerings with the same sacrificial wood, one will become equal to Vaiśravaṇa, the Lord of Wealth. The eleventh activity: if one desiring sovereignty performs homa with gomāṃsa and intoxicants, one will obtain a kingdom. The twelfth activity: if one performs homa with jackal meat, the five amṛtas, and the five "heroes," one will obtain a kingdom with ease. If one performs the inner homa with the five amṛtas together with jackal meat, one will quickly become equal to Jambhala, the Lord of Wealth.
If one performs that homa even without ascetic observances or ritual purity, the accomplishment of enrichment will be attained. Regarding the fourth action, if one desires to especially increase longevity, one should take "purgatives"—namely, blue peas, "bean-seeds" (māṣa) which are green in color, chickpeas (caṇaka), small grains, the dregs of honey (beeswax), black mustard, and palm leaves. Having fashioned an effigy of the enemy and placed it inside a mother-of-pearl shell, one covers it and places it in the center of a black caitya with its opening facing downward. If it is then pressed down from above by a black caitya, the practitioner will remain exactly as desired.
Having thus explained the homa, one might wonder: upon which maṇḍala of the ten moving and non-moving cakras and the ten mantra cakras should one perform these? To this, it is said: "Furthermore, it shall be explained." Since the locus of the twenty maṇḍalas is the nature of the glorious Heruka, encompassing the entire environment and its inhabitants, there is no doubt that all accomplishments will be achieved regardless of whether the homa and yantra are performed externally or internally. Therefore, it is said: "The grounds and abodes of the yoginīs are the limbs of Heruka’s body." The "grounds of the yoginīs" are the ten pure grounds, and the "abodes" are the ten impure grounds. Both the pure and the impure are limbs of the glorious Heruka’s body, for his body is the nature of both the stable and the moving.
In that way, regarding the body of the yoginī, the ten impure places are the nature of the ten pure grounds. In the system of the glorious Heruka, the maṇḍala of the body is the ten grounds and the ten perfections, which are designated by the names of the places, near-places, and so forth, using the symbolic language of the yoginīs. If one asks what their symbols are: the gods and gandharvas use the symbols of "places" and "near-places"; the yakṣas and rākṣasas use the symbols of "fields" and "caṇḍohas"; and the nāgas and asuras use the symbols of "meeting places" and "charnel grounds"—these are the designations used by the yoginīs.
The maṇḍalas of the higher realms are the Mind, the surface of the earth is the Speech, and the subterranean realms are the Body. Since these are the appearances of the luminosity of the mind, one might ask: "How is it that the Hero is the master of the stable and moving limbs, and how does luminosity appear as the vessel and its contents?" It is said: "That which was taught from beginningless time abides as the nature of the outer, inner, and self." Whether Tathāgatas have appeared or not from beginningless time, that which abides as the nature of the luminosity of the mind abides as the identity of the outer vessel of the world and the inner essence of the dharmadhātu. Furthermore, it is said: "Like water, gold, and space, it is held to be pure just as they are pure." And: "Just as fish leap quickly from a river that has become clear, so from the empty and luminous primordial wisdom, the net of magical illusion arises."
The bodhisattva without beginning or end...
It is said: "Vajrasattva, the great joy." And: "The glorious great king Heruka, the sovereign lord of all desires." This refers to the intentionality directed toward the luminous dharmakāya, the awareness of the mind, which is the nature of the great Vairocana.
"Having hands and feet everywhere, the Blessed One dwells everywhere, pervading all," as stated in the Tattvasaṃgraha. This explains that the nature of the great Vairocana, as taught in that very text, is the essence of both the pure and impure states—the mind and awareness, the luminous nature, which is the dharmadhātu. Since the essence of the dharmakāya thus pervades all, one should accomplish the siddhis through the cakras of the homa of the moving and the non-moving, and the cakra of the secret mantra.
If one asks how that is taught: it is said, "With a mind endowed with meditative concentration." This means that for the sake of benefiting the practitioner who has performed the approach through attaining the three signs of the generation stage or the five signs of the completion stage, the twenty chapters on accomplishing the secret siddhis, along with their locations, were taught.
This concludes the explanation of the fiftieth chapter. Having thus explained the methods for accomplishing siddhis, the chapter on the pith instructions for meditating on the generation stage is taught, beginning with: "Then, that which is to be correctly explained..." and so forth. "The pith instructions are extremely difficult to find..."
Regarding the phrase "thus it is said," the pith instructions are as follows: the fourteen essential points of meditating on the generation stage are extremely difficult to find. Therefore, this arrangement of the stages of meditation on the sūtras of definitive meaning, spoken by the Blessed One and not fabricated by the conceptual thoughts of ordinary individuals, is difficult to encounter.
The phrase "in the symbolic language of the heroes" means that the Blessed One, who is the symbolic representation of all buddhas and bodhisattvas, has spoken this tantra in a hidden manner using the language of humans.
Having thus presented the brief summary, the detailed explanation is given by the words "the garments, the five mudrās, and so forth." Regarding "garments," one should visualize the upper and lower robes as an elephant hide and a tiger skin. The "five mudrās" refers to all [ornaments] except for the ash-dust. The phrase "and so forth" indicates that after first teaching the essential point of donning the six armor-garments and holding the vajra and bell, the second essential point is the branch of insight. For a householder bodhisattva, this is the action mudrā; for one on the path of liberation, it is the dharma mudrā or the samaya mudrā.
The third essential point is to first perform the vajra symbols and finally to strike with the ritual dagger (kīla). Having expelled the obstructing spirits (vighna), one creates a lattice, a canopy of arrows, a canopy of vajras, and a lattice of fire-light, and then strikes with the ritual dagger.
The fourth essential point is the recitation of the vowels and consonants (āli-kāli). One should meditate on a moon and sun maṇḍala at the heart.
From the syllable Hūṃ in the center of that, one recites the eight-line mantra and performs offerings, reciting the mantras of the heroes and heroines. Regarding the statement "it is called a-ste," since this is the fifth case ending, it means that it is recited after the āli and kāli vowels and consonants. As for that fifth [line]: "The emptiness of causes and so forth is the preliminary," this means that by placing He at the forehead, Ru at the throat, and Ka at the heart, one meditates on the three doors of liberation as the intent of Heruka: "He" is the abandonment of the collection of causes; "Ru" is being free from arrangement; and "Ka" is not abiding anywhere. Thus, one precedes [the visualization] with these three syllables. Following that, one meditates on the four elements together with Mount Meru, and in the center of the celestial mansion, upon a lotus, in the midst of the union of the sun and moon, one's own consciousness enters the syllable Hūṃ. Therefore, it is said: "Entering is the sound and so forth." "Sound" refers to the syllables Hūṃ and Baṃ. "And so forth" refers to the vajra, the curved knife, and the radiation and reabsorption of light rays, whereby the causal Heruka arises as father and mother. Furthermore, it is said: "The moon is the mirror-like wisdom; the sun is the wisdom of equality; the syllables and hand-symbols are the wisdom of individual discernment; the radiation and reabsorption of light rays is the all-accomplishing wisdom; and the completion of the body is the wisdom of the expanse of reality (dharmadhātu)." That itself is the yoga of the Tattvasaṃgraha.
This refers to the gathering of the Buddhas of the ten directions, who enter the mouths of the causal Heruka and consort, generating the womb-born maṇḍala. The causal Heruka and consort then melt and are gathered into the bindu. This is the eighth tattva, the "Satisfying Nectar," which is described as the union of the melting into the bindu accompanied by the songs of the goddesses of the five cakras. In this, the goddesses, through the method of melting the causal Heruka, conquer the Māra of the Lord of Death. Because they satisfy the minds of the goddesses, it is called "Satisfying Nectar."
The ninth tattva, "Nirvāṇa," is the entry of the wisdom-being (jñānasattva). The tenth tattva, "Hand Offering," is the donning of the armor of the six heroes and heroines. The eleventh tattva, "Empowerment," is the conferral of the water, secret, and wisdom-knowledge empowerments. The twelfth tattva, "Perfectly Spoken with the Great Armor," is the meditation on the purification of the body cakras and the mind cakras. The thirteenth tattva, "Mantras," is the recitation of the mantras of the retinue of that principal deity. The fourteenth tattva, "Offering," is the offering of the five nectars, the praises, and the giving of the torma.
Although the concluding summary is not explicitly stated, the intention is that one should understand from the Guru Tantra that after making aspiration prayers, the maṇḍala is then dissolved. Having thus explained the fourteen tattvas, the aspiration for the pure maṇḍala is as follows:
Regarding the phrase "Whosoever, the supreme among men, practices," this means: "May one become a lord of the earth as desired." This refers to the first accomplishment, attaining the level of a Sugata; the second accomplishment, becoming a Dharma-possessing universal monarch (cakravartin); and the third accomplishment, becoming a lord of the earth as desired, such as Śakra, the Indra of the gods.
Having thus explained the methods of the generation stage, the benefits of both the generation and completion stages are taught with the verse beginning, "For example, a vessel filled with butter." Here, the butter is like the generation and completion stages. The vessel filled with it is the individual of corresponding fortune. Placing it in the midst of fire is the repeated meditation on the path of blessings and direct perception. The melting into fresh butter is the attainment of the signs of the generation and completion stages, which is the vision of the deity’s body. The destruction of the vessel’s layers is the subsiding of the ordinary body, speech, and mind.
The second benefit is that by holding the name of the glorious Heruka and performing recitation, meditation, contemplation, or by writing a manuscript of the wisdom of hearing, one will become a king of the gods in the higher realms or a universal monarch among humans. The third benefit is that at the time of death, if one invites [the deity] with the phaṭ-phaṭ mudrā and places [the deity] at the heart with the birth-place mudrā, the glorious Heruka and the circle of goddesses will sound songs and music and carry one to the celestial realm of Akaniṣṭha.
The fourth point, the disadvantage, concerns the yogi who meditates on such a great hero and—
If one lacks faith in the great tantra spoken by him, one will be tormented by the sufferings of the three lower realms, which are impoverished of higher rebirth, and by the sufferings of the three realms of cyclic existence, which are impoverished of definitive excellence. Having thus explained the benefits and the faults, the extensive explanation of the meditation on the third body is as follows: the six mudrās, such as the necklace and so forth, and the jingling sound of the belt representing the twelve branches of the excellent speech. Then, if one wonders where to meditate: "On the mountain and the various lotuses at the navel." If one wonders by what cause it is generated: "Born from the vowels and consonants" refers to being subsumed within the five manifest awakenings. If one wonders whom it subdues: "The subduer of the Lord of Umā" is what is spoken. If one wonders if he possesses insight: "Embracing the body with the vajra and bell" is what is spoken. If one wonders how many arms he has: "Possessing half of twenty-four" is mentioned, meaning he possesses twelve arms. If one asks what kind of retinue surrounds him: "Surrounded by a host of heroes and yoginīs" is spoken, meaning he is surrounded by twenty-four heroes and thirty-six heroines. If one wonders with what kind of mind one should perform the dance: "The glorious, great king Heruka should be meditated upon with the supreme state" is spoken. If one wonders what kind of nirmāṇakāya it is: "In the center of the wheel of all yogas and yoginīs, possessing union, all are delighted and become non-dual; he is the one who performs the emission and withdrawal" is spoken.
If one wonders what the nirmāṇakāya is like: the central principal deity and the entire retinue are all non-dual as father and mother; they emanate for the sake of sentient beings and, once their activities are complete, they are withdrawn. The meaning of this is shown as follows: it is the definitive statement that those who practice the gateway of Secret Mantra in the future should meditate on the cakra of non-dual heroes and heroines, performing emanation and withdrawal during the four sessions.
The fourth point is that by meditating on the union of the generation stage and directly meditating on the completion stage, accomplishments arise through the gathering of causes—the three: mantra, tantra, and yantra—without needing to habituate oneself to various conducts. This is for those fortunate sentient beings who have devotion to the gateway of Secret Mantra. Mantra, tantra, and yantra are what demonstrate various conducts. Regarding the way to tame disciples through various methods: "By laughing, by looking, by holding hands, and by the embrace of the two-in-two, the methods for taming are demonstrated in various ways." This refers to the teaching of the path of blessings and direct perception.
Having thus shown the methods for taming, the fifth point, which shows the method for simultaneous entry, is stated as: "Even if one does not become devoted to the teaching of the profound Dharma..." This means that one should not disparage those who have mastery over karma and experience the portion of their karma, nor those who have arisen from the cultivation of calm abiding and special insight, even if they appear contrary.
Just as the collections of interdependent conditions for karma are immeasurable and inconceivable, so too are the inconceivable collections of interdependent conditions of mantra, the inconceivable collections of interdependent conditions of yogic exercises, and the inconceivable power of medicines and jewels. Having recollected the nature of phenomena (dharmatā) as taught in the sūtras, one should not disparage them. Because this path of mantra—which takes the fruit as the path—is the supreme yoga of the Buddhas and their heirs, consisting of the path of direct perception and blessings, the nature of the dharmadhātu neither increases through the abandonment of obscurations nor decreases through their presence. Thus, having induced certainty in emptiness through the eight examples of illusion, such as reflections and so forth, one abides in the direct perception of the dharmatā through the wisdom of primordial awareness (jñāna) and the fourth empowerment.
In that way, one should understand that the path of great bliss is the inconceivable play of the Buddha Samantabhadra, the liberation of the simultaneous entry into the path of seeing the dharmatā directly, without disparaging the world, for the yogi who meditates on the path of blessings and direct perception. If one wonders what the path is like for those who do not have faith in the simultaneous entry, it is said: "As long as one practices Kriyā and so forth, there are the very divisions of Yoga and the Secret Ultimate." Thus, the Action Tantras (kriyā-tantra), Performance Tantras (caryā-tantra), and Dual Tantras (ubhaya-tantra)...
Through the sequence of the Yoga Tantras and the Secret Ultimate Yoginī Tantras, for those sentient beings who enter through devotion, one should gradually lead them into the path of Cakrasaṃvara—just as rivers flow into the great ocean—so that they may take joy in their respective liberations. As it is said in the Hevajra: "Finally, the Hevajra shall be taught." The cause is the teaching of the path of blessings and direct perception. It is called the "King" because the path of direct perception is clear, beautiful, and blazing. It is the "Ultimate of the Ultimate" extracted from the Śatasāhasrikā (the Hundred Thousand), having been drawn from the hundred-thousandth chapter and the hundred-thousandth verse. The ritual of accomplishment consists of the homa of the moving and the non-moving, and the ritual of the yantra. The "utterly marvelous" refers to the interdependent connection of mantras and yantras that do not require meditation. It is the "compendium of all treatises" because it extensively explains the methods for the common and supreme accomplishments of the world. Like the King Indrabhūti, who achieved accomplishment through mere recitation, it subdues the four Māras by the mere utterance of the mantra. It is "accomplished from the beginning" because it was spoken by all the Buddhas of the past. As it is said: "It was spoken by the Buddhas of the past, will be spoken by those of the future, and is spoken by the Perfect Buddhas of the present." Although there are fifty-two chapters, they are condensed into fifty by combining the fiftieth chapter into one, thereby making the number auspicious. "Finished" is the word indicating the conclusion of the tantra.
Not pleased by praise, nor displeased by blame,
You regard all beings as an only child;
To the one who brings happiness even to those who cause harm,
The venerable Cakrasaṃvara, I bow at your feet.
Based upon the explanatory tantras of the difficult-to-realize Cakrasaṃvara,
The sphere of activity of the Buddhas and their heirs,
And through the nectar-like instructions of the sublime guru,
May beings everywhere realize it through this extensive explanation.
The Extensive Explanation of the Glorious Cakrasaṃvara: The Clear Meaning of Words and Sense composed by the great master Vīravajra is hereby complete.
Arisen from the power of the stainless compassion of the guru,
The unceasing Dharma that fulfills the aspirations of the subjects;
Having been requested for the benefit of subjects and friends,
I pray that the intention of supreme joy may flourish in my companions.
Translated and finalized by the Indian paṇḍita Parahita and the chief editor-translator, the monk Āryaśrīmati.