Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This commentary on the Vajraḍāka Tantra serves as a technical manual for the interpretation and application of a complex ritual system. The text functions by decoding the symbolic language of the root tantra, specifically focusing on the precise construction of mantras, the identification of seed syllables with specific deities or elements, and the mapping of these symbols onto spatial and temporal coordinates. It commits the reader to a rigorous discipline of secret transmission, where the practitioner must move from the literal meaning of the text to a symbolic understanding of suchness. The work integrates diverse elements including mantra extraction, astrological calculations for timing practices, and the use of physical materials for ritual averting. By bridging the gap between abstract philosophical concepts of the three bodies and the concrete requirements of ritual performance, the text aims to stabilize the practitioner's realization of the ultimate nature of reality through a highly structured set of meditative and ritual interventions.
Provenance
About this text
Establishing the suchness of the Glorious Vajraḍāka Tantra, the Śrīvajraḍākatantrasyatattvasusthiranāmapañjikā is a work of classical Tibetan Buddhism. The Indian author Maṇibhadra attributes the text to the lineage of gurus, emphasizing the necessity of great insight to uncover secrets concealed according to the dispositions of sentient beings. The work was translated into Tibetan by Gayādhara and Jo zla ba’i ’od zer. It is preserved in the Tengyur, volume ཚ, where it spans 28 pages and is situated within the collection of Śaṃvara and Related Tantras. The text argues for the realization of an unsurpassed suchness and the unwavering bodhicitta, specifically the indivisibility of emptiness and compassion. It enacts a movement from literal interpretation to symbolic meaning, warning against the fault of proving what is already established while maintaining the extreme secrecy intended by the Tathāgata. A scholar or serious reader consults this commentary today to navigate the difficult points of the root tantra and to understand the internal logic used to reconcile philosophical assertions with the concealed instructions of the tradition.
Sanskrit title
Śrīvajraḍākatantrasyatattvasusthiranāmapañjikā
Indian author
Maṇibhadra
Tibetan translators
Gayādhara, bod kyi lo tsa ba gyi jo zla ba’i ’od zer
Cite thisAnuvāda, “A Commentary on the Difficult Points of the Vajraḍāka Tantra called “Stabilizing Suchness”” (Toh 1417), machine draft, 2026.https://naxiai.com/tibetan/works/toh1417
Summary & commentary
Significance
The work is significant for its detailed preservation of the intersection between tantric ritual, linguistics, and astrology in the Indo-Tibetan tradition. It demonstrates how the 'secret' nature of tantra is managed through specific hermeneutic keys and the requirement of guru-led lineage transmission. For the modern reader, it provides a primary example of the technical precision required in Vajrayana ritual technology.
Structure
Passages
Section
Description
1-3
Introduction and Hermeneutics
Establishes the title and the necessity of secret transmission based on the disposition of sentient beings.
4-9
Symbolic Identification and Deity Nature
Analyzes the nature of the Vajra-ḍākinī, the three bodies, and the correspondence between elements and the five Sugatas.
10-24
Mantra Construction and Ritual Application
Provides detailed instructions on appending syllables to mantras and using specific formulas for suppression and averting.
28-32
Ritual Offerings and Temporal Timing
Describes the bali offering and the calculation of auspicious timing for practices.
33-40
Physiological and Astrological Correspondences
Discusses the movement of consciousness during death, the mapping of syllables to directions, and the use of planetary movements for divination.
41
Conclusion
Final dedication and statement on the purpose of demonstrating suchness.
Themes
Mantra Philology and Extraction (10-14, 21, 24)
The Three Bodies and Deity Manifestation (4-7, 9)
Ritual Averting and Protection (18, 24)
Astrological and Temporal Calculation (30, 37, 39, 40)
Subtle Body and Consciousness (33-35)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Commentary on the Difficult Points of the Vajraḍāka Tantra called “Stabilizing Suchness”·
In the language of India: Śrīvajraḍākatantratattvasthiranāmapañjikā. In the language of Tibet: Dpal rdo rje mkha' 'gro rgyud kyi de kho na nyid rab tu brtan par byed pa zhes bya ba'i dka' 'grel (The Commentary on the Difficult Points of the Glorious Vajraḍāka Tantra: Establishing the Suchness). Homage to the glorious Vajraḍāka.
In order to realize the suchness that is utterly unsurpassed, the introductory section beginning with "Thus have I heard" is taught within the secret and other [symbolic] words. For that reason, the compiler also spoke in that same sequence. This is because, in this context, the Blessed One Vajravārāhī herself acts as the compiler. Alternatively, by the power of symbolic convention, the secret and other words indicate the meaning of the mind, for the primary function of words is not their literal application.
If one asks why the phrase "Thus have I [heard]" is employed: because in the Guhyasamāja and other [tantras], the phrase "Thus have I heard" and so forth is taught with certainty, the meaning of e-vam is shown at the beginning according to the sequence of the interpretable meaning and the definitive meaning. Otherwise, it would contradict what is seen in all the teachings of the Sūtra Piṭaka and so forth. Therefore, although the phrase "Thus have I [heard]" and so forth is applied in this way, it nonetheless possesses multiple meanings, as it is taught in the Yoga Tantras such as the Buddhasamāyoga and in the Yoginī Tantras such as the Vajraḍāka and the Vajrapañjara.
If it were not so, the fault of proving what is already established would occur. If one asks, "Who can refute the statement that this also establishes what is already established?" the wise should understand it for themselves; why should the symbolic meaning not be written? Therefore, there is no fault here. One must fully realize the unwavering bodhicitta, the indivisibility of emptiness and compassion, which is unique to all wandering beings. Through the pith instructions of the lineage of gurus, one should strive solely for the realization of its own essence; what is the use of other miserable efforts? Alternatively, when one desires the purpose and so forth, it is not logical to deviate from the primary meaning of the words. In this context, when the secret is to be revealed, it is not found through logic if the words are taken as primary, even by the compiler. Even if that were the case, this should nevertheless be applied to the scriptures. Therefore, it is appropriate here as well to apply the initial characteristics such as "Thus have I heard" at the beginning. Even if some meaning is thus well-applied, there is no room for doubt; because the compiler himself spoke the specific explanation of what was heard, there is no characteristic of doubt whatsoever. Here, if one were to analyze the logic, the text would become overly prolix, which is pointless and a miserable endeavor. In any case, there is indeed a hidden meaning here in the words of the Blessed One. If one asks what that hidden meaning is, it shall now be explained.
The secrets such as E and so forth, which have come down through the lineage of gurus, are concealed in various ways according to the different dispositions of sentient beings. Therefore, the Tathāgata intended for these to be extremely secret. If one wishes to understand them, one should apply oneself with great insight. Thus, the scripture possesses all of these; here, that which was concealed exactly as it is shall be taught without contradicting the meaning:
"In the joy of the supreme secret, the self of all dwells eternally. The sattva is the essence of all ḍākinīs, the Vajra-ḍākinī, the supreme bliss. This is the self-arisen Blessed One; the single one is the supreme deity. Those who emerge from the manner of sound are the domain of the conduct of samaya."
From this: from the word "secret" (guhya) comes E. From the word "self of all" (sarvātman) comes Va. From the word "supreme" (parama) comes the bindu. From the word "nature of the ḍākinī" (ḍākinī-svabhāva) comes Māya. Again, from the word "self of all" comes A. By joining this with the ra and the visarga of Māya, the letter Ś is produced. From the word "Vajra-ḍākinī sattva" comes U. From the word "self of all" comes Ta. This also has Ma. From the word "single one" (eka) comes Eka. From the word "self of all" comes Sa. From the word "supreme" comes Ma. From the word "self of all" comes I. Again, from the word "this very one" comes Na. From the word "samaya" comes Māya. From the word "supreme" one should take E. Thus, the meaning is as follows:
"Evam mayā śrutam ekasmin samaye." In the supreme secret joy, the self of all dwells eternally. The Hero, the essence of all ḍākinīs, is the Vajra-ḍākinī, the supreme bliss. This is the self-arisen Blessed One; he alone is the supreme deity. Those who emerge from the manner of sound are the domain of the conduct of samaya. Thus, by clarifying the meaning of that very [phrase] through the identity of the qualifier and the qualified, everything is well-established.
Alternatively, other distinctions are also shown here. The words "secret" and so forth are applied to the sixteen elements; that which is taught in the Saṃpuṭa and other [tantras] is also to be definitively established. The sixteen syllables summarize that meaning, or else the sixteen emptinesses are taught. The compiler, having taken into his heart the meaning of all the tantras to be explained, spoke the words "Thus have I heard" and so forth. The five questions—"When?", "By whom?", "From whom?", "Where?", and "What?"—present the introductory setting. When the Blessed One dwelt in the center of the palace of the source of phenomena (dharmodaya) in the form of E-Vaṃ, the domain of the conduct of samaya refers to the secret conduct and the engagement in that domain, which is the subsequent accomplishment. In the scriptures, it is logical that the characteristics of signs and sound are not independent.
Therefore, at that place, the Vajraḍāka, surrounded by a retinue, was heard at that time. "Heard" means understood. "Vajra" is Vajrasattva. "Ḍāka" is so called because he possesses the welfare of beings, for verbal roots possess multiple meanings; it also carries the sense of "abiding." "At one time" means at a single moment. It means not at another time, but at the present time. By this, the compiler indicates that he himself possesses great learning and has attained the bliss of inconceivable liberation. The meaning is: "I heard this in the presence of the Blessed One." These [words] demonstrate the excellence of the teacher, the place, the expression, the subject matter, the purpose, and the ultimate purpose. Furthermore, the specific terms such as "secret" and so forth are distinguished: if one asks what the specific excellence of the "supreme secret joy" is, it is "secret" because it is concealed from hearers and the like. "Supreme" means preeminent. "Joy" means that which causes extreme delight. Since it is both supreme and joy, it is "supreme joy." "Secret" and "supreme joy" together form the compound "supreme secret joy," which is a collective term for these distinctions. "Always abiding there" means the Blessed One has realized the expanse of non-abiding nirvāṇa. "Always abiding" means abiding at all times. "The actuality of all ḍākas, the Sattva," is as follows:
These are the ḍākinīs who, possessing the nature of the perfection of insight that pervades unspeakably unspeakable buddhafields, have perfectly emerged from the body, speech, and mind of all [buddhas], and are intensely diligent in the welfare of sentient beings. Their "hero" is the life-force, because its nature is compassion. "Supreme bliss" is unsurpassed bliss, because it fulfills the hopes in the minds of all wandering beings. Regarding the term "self-arisen" (svayambhū): it is self-arisen because it has arisen of itself. Alternatively, it is self-arisen because by habituating oneself to the bliss of the indivisibility of emptiness and compassion, one is born of oneself, and such a being arises; therefore, it is self-arisen. "The sole one, the supreme deity" means a deity superior to deities, because he is realized as the most venerable and because he is born into the world-realms of the diverse conduct of the beings to be trained. Thus, the Blessed One himself is the supreme deity. "Blessed One" (bhagavān) refers to one who is endowed with qualities such as sovereignty, or who has conquered the Māras such as the afflictions, or who conquers the afflictions through insight; therefore, insight is called "the conqueror," and whoever possesses that is called the Blessed One. Regarding the etymological derivation of the term "emergence" (niryāṇa):
From the inseparability of the mantra and the deity, which are of the nature of the syllable Hūṃ in the manner of sound and are of the nature of great bliss, there arise the dharmakāya, saṃbhogakāya, and nirmāṇakāya. These are the three bodies, which exist for the sake of taming sentient beings. Manifesting in various forms, they emerge in that way as the very nature that pervades all, for the purpose of bringing all beings to definitive emergence. Alternatively, this is the teaching on the stages of clear realization.
Now, the terms "the secret supreme joy" and so forth are to be distinguished. "Always" means the Blessed One, the Vajraḍākinī, who abides at all times. Because she moves and emerges, she is the Vajraḍākinī; she is one who travels in the sky, as it is said: "She is revealed in the realm of the Buddhas." Because "vajra" is the essence of the indivisible, it is wisdom and the samaya itself. Alternatively, because the term "Vajraḍākinī" is taught in the language of the barbarians (kla klo), she possesses the four liberations of emptiness, signlessness, wishlessness, and so forth; thus, the Blessed One appears with four faces.
Regarding the question of where she dwells, it is said to be "secret," which is the center of the source of phenomena (dharmodaya). If one asks what its particular quality is, it is "supreme," meaning preeminent. Furthermore, it is to be distinguished as "joy," which is the application of delight. "The self of all" is because her nature pervades the entire dharmadhātu. Alternatively, "secret" is the earth element, and "supreme" is the water element.
Joy is the element of fire; the self of all is the element of wind. That which is always present is the element of space. Alternatively, it is the nature of Vajrasattva and the five Sugatas. The secret is Vairocana; the supreme is Ratnasambhava. Joy is Amitābha; the self of all is Amoghasiddhi. It is always Akṣobhya; that which abides is Vajraḍākinī. Alternatively, joy and the others are the sequence of the four. Alternatively, they should be applied to the four moments, such as the "variegated" (vicitra) and so forth. Alternatively, the four yogas and the four moments, such as the "swift" (kṣipra) and so forth. Alternatively, the letter ra is said to be the vajra; the letter ha is called the lotus. Whatever is the union of these is called the bodhicitta. All other words are situated as its specific qualities. "Supreme bliss" refers to the bliss that exists in common with all sentient beings. Its specific distinction is the "supreme." It is appropriate that the body is not independent of the characteristics of signs and sounds. Supreme bliss is because it bestows nirvāṇa, which is uncommon to all wandering beings. Therefore, the single one is the iṣṭadevatā (chosen deity). Because he teaches the practice to disciples following their meditation, he is a sattva. Alternatively, he is a sattva because he applies himself to the mind. He is "self-arisen" because he arises as the thirty-seven factors of awakening (bodhipakṣadharma) themselves.
Alternatively, it is self-arisen because it is the very inconceivable dependent origination. Alternatively, it is self-arisen because of having attained the ten masteries. The "entity of all ḍākinīs" is the nature of all yoginīs; the meaning is that Locanā and the others are of that nature. By this, the four—action, dharma, samaya, and mahāmudrā—are taught. Alternatively, by the term "ḍākinī," the wheel of channels residing in the body is meant. Its nature is the essence of conventional bodhicitta; for that very reason, it is the "sattva." By this, the generation of the secret empowerment is taught. Alternatively, it is because of entering into meditative equipoise in the non-dual union of insight and wisdom itself, and thus being of one taste within the three realms. This is the explanation of the secret words, which explains the meaning of the secret terms without exception. This is the secret explanation of the first chapter of the Śrī Vajraḍāka.
First, "Vairocana abides" means that oṃ abides first. Regarding "join the last of the classes," it means that the last of the eighth class, ha, should be joined to the end of that oṃ. "At the end of ta and pa, I, the Hermit, should look" means that at the end of the first class, the ta class, the na and ma that abide there, and at the end of those, my ha should be looked upon. "Adorned on the crown with the third arrow" means it is adorned by the third vowel, i. This is the meaning.
Regarding "ending with sa": it means appending sa at the end. "The seat in the middle of la and śa" means the letter va situated between la and śa—the meaning is to join it as a seat. "Completely purified by the second arrow" means it should be fully pleased by being joined with the second vowel. "The mountain-dweller (ṛ) resides above the arrow of a" means ṛ is the mountain-dweller; it also means it possesses the vowel-arrow. "Again, the seat of the five arrows of the mountain-dweller" means again, the ha resides upon the seat of u. "Adorned with the half-moon and the bindu" means it is beautified by the half-moon and the bindu. "The seed-syllable residing in the middle of la and śa" means the seed-syllable situated between la and śa. "Completely purified by the tenth arrow" means it should be satisfied by being adorned with the tenth vowel, au. "Residing in the middle of śa and sa" means the letter ṣa situated between śa and sa. Regarding "the three-faced one," the three-faced one is ta. "Adorned by the fierce second of the wind" means the wind is ya. Its second is the śa-class; the meaning is that the final ha of that class is adorned by the eleventh vowel. "Having found hūṃ hūṃ and ha" means take hūṃ hūṃ ha. "Completely adorned by the ninth arrow" means it is perfectly joined with oṃ. "Having found the letter phaṭ" means taking the letter phaṭ itself.
The remainder, ha, refers to the final letter of the class, the ha situated at the end. "To be supplemented by words" means that oṃ is to be joined to ha. This teaches the extraction of the mantras of the six cakravartins. The mantras are as follows: oṃ ha namaḥ hi svāhā hu vauṣaṭ he hūṃ hūṃ ho phaṭ haṃ.
"Abiding in the center of the fifth" refers to the ba situated in the middle of the fifth class. "The letter ha and yo are also joined" means that the letters ha and yo are to be extracted. "The mountain-dweller (ṛ) mounted on ra" means the letter ha is situated on ra. "Abiding on the arrow of i at the crown" means it is perfectly situated at the head of the letter i.
"Again, the last of the pa class" refers to taking the ma at the end of the pa class. "Completely adorned with the arrow of the ninth" means it is endowed with the vowel o. "Mounted on this very mountain-dweller" means that the letter ha itself relies upon ra. "Adorned with e at the ear" means it is adorned at the top corner by the letter e.
"Beautiful, with the mountain-dweller mounted on ra, adorned with the arrow of i, the half-moon, and the bindu" means the letter ha relies upon ra, is adorned with the vowel i, and is beautiful, being adorned with the half-moon and the bindu.
"Again, joined with the five arrows of the mountain-dweller, the half-moon and bindu are the crown" means that ha is again extracted joined with the vowel u. If one asks what the distinction is: it means that the very jewel of the half-moon and the bindu is applied to it.
"Once again, the protector of all thatness" means that the supreme reality of all is HŪṂ; by that, he is the Protector. Regarding "adorned with the jewel of PHAṬ at the end," PHAṬ is like the jewel of the nāgas; the meaning is that PHAṬ is applied twice at the end. "In accordance with the ritual of Vairocana, the various words should be supplemented" means that all the words following that should be completed by means of supplementation. If one asks by what means, it is by the ritual of supplementation. One should look to the common ritual previously explained; the meaning is that following that, first, OṂ and all [the syllables] should be adorned at the head with a crescent moon and a bindu. This teaches the extraction of the mantras of the six yoginīs. In that regard, the mantra is as follows: OṂ VAṂ HAṂ YOṂ HRĪṂ MOṂ HROṂ HRĪṂ HŪṂ HŪṂ PHAṬ PHAṬ.
"First, the accumulated KAs, at the end is RU; recite RA and MAṂ twice" means that first, one should recite twice the combination ending with KA-RA. "Once again, this is: KURU KURU, apply to sentient beings" means to apply oneself thoroughly to the welfare of sentient beings. "Bind with the beautiful crown of the skull" means to bind the beautiful crown of matted hair upon the head. "Once again, this should be recited" means that this very form of the word "bandha" is to be recited again; the meaning is that it should be recited twice. "TRĀSA, the world of the liar is terrified; recite this formless, true reality."
This means that one should also recite the teaching on emptiness, the true reality that is free from the deceptive forms that terrify the world.
"Endowed with the arrow of Kaṣa and O" means that the syllable Kṣa should be joined with the vowel O.
"Perfectly situated in the side of Bha-ya" means that the sound Bha-ya should be placed at the side.
"Furthermore, this should be recited" means that it should be recited twice.
"Residing on the mountain-dweller’s sun-seat" means that it resides on the seat of the syllable Ha-ra.
"Completely adorned with the tenth arrow, the half-moon, and the drop" means that it should be fully completed with that very [vowel] Au, the half-moon, and the drop.
"This very thing should be recited again" means that this itself is to be spoken again; it means it should be recited twice.
"Completely adorned together with the mountain-dweller and the day, perfectly situated with the visarga" means that it is extracted based on the syllable Ha-ra together with the word and the visarga.
"It should be doubled" means that it should be recited twice.
"Upon the one called Phē, join the drop of the moon-vehicle" means that upon the syllable Phē, one should join the half-moon and the drop.
"It is to be recited again" means that it should be recited once more as before.
"Beautiful, bristling with the sounds Phat Phat."
This means that it should be joined with the preceding [mantra] adorned with phaṭ phaṭ. "Da ha da ha, the binding of the ḍākinīs, burns the wood of all conceptual thoughts without exception" means: da ha da ha is the binding of the ḍākinīs, which has the meaning of burning the wood of all conceptual thoughts without exception. "Endowed with two from the fifth class" means: endowed with the pa of the fifth class and the ca of the second class. "The principal of these classes is to be recited again" means: the two letters that are the principal of those classes are to be recited again. Bhakṣa bhakṣa vasarudhirāntamālāvalambini means: the meaning is that [the mantra] beginning with bhakṣa bhakṣa is to be extracted and condensed. Gṛhṇa gṛhṇa saptapātālagatabhujaga sarvaṃ vā and "the word tarka is to be recited twice" means: the word tarka is to be applied twice. "The letter a and ka, abiding in the third and fourth words" means: abiding in the letter a, the ḍa of the third class, and the word ḍhya of the fourth [class]. "This application is to be recited" means: it is to be recited twice. "Abiding on the seat of the mountain-dweller fire" means: the meaning is that it relies on the letter ha-ra. "Complete with the arrow of the fourth" means: endowed with the vowel of the fourth [class]. "It is to be recited again" means: it is to be recited twice. "The ka and ṣa of the fifth class..." [and so forth].
"Abiding perfectly upon the seat of the end" means that the letter [KṢ] abides upon the seat of the ma, which is the final letter of the fifth class. "Endowed perfectly with the vowel a and the drop" means that it is fully endowed with the vowel a and the drop (bindu). "This is to be recited" means that this is to be recited again.
"Furthermore, that which is called 'the mountain hermitage' (ṛ) is perfectly endowed with the second arrow" means that the letter ha is endowed with the second vowel. "Furthermore, by the third arrow, the mountain hermitage is completely adorned" means that the ha is fully completed by the third vowel.
"Furthermore, by that which is called 'the mountain hermitage,' the fifth arrow is made into a seat" means that the letter ha is again made into a seat by the fifth vowel. "All of these are adorned with the half-moon and the crown of the drop" means that all of these, exactly as described, are adorned with the half-moon and the drop as a crown. "These are to be recited again" means that all of these are to be recited repeatedly.
"Ka, sa, ca, dha, holding the arrow of i" means that the letters ka, sa, ca, and dha hold the vowel i. "Each one is at the end of li" means that each one is endowed with the sound of li at the end. "The nature of this is to be recited again" means that it is to be recited again and again. "The mountain hermitage (ṛ) mounted on the arrow of u, endowed with the half-moon and the drop."
"Furthermore, it should be recited completely" means that the syllable ha, supported by the fifth vowel u, and accompanied by the half-moon and the bindu, should be recited twice. "With phaṭ, the jewel is thoroughly accomplished; one should correctly take flowers of various parts and of no parts" means that having taken flowers of diverse parts and those without parts, one thoroughly accomplishes the king of mantras ending in phaṭ. By this, the collection of mantras beginning with kara kara and so forth, which were gathered through the manifestation of song, is shown. In that regard, the mantra is as follows: oṃ kara kara kuru kuru bandha bandha trāsaya trāsaya kṣobhaya kṣobhaya hrūṃ hrūṃ hraḥ hraḥ pheṃ pheṃ phaṭ phaṭ daha daha paca paca bhakṣa bhakṣa vasarudhira aṃtramālāvalambini gṛhṇa gṛhṇa saptapātālagatabhujaga sarvaṃ vātarkṣaya tarkṣaya ākaṭṭaya ākaṭṭaya hrīṃ hrīṃ kṣmāṃ kṣmāṃ hūṃ hūṃ hiṃ hiṃ hūṃ hūṃ kili kili sili sili cili cili dhili dhili hūṃ hūṃ phaṭ. Through this king of mantras and the applications taught in the tantra, one should perform a hundred types of ritual actions. This is the explanation of the extraction of mantras from the second chapter of the Śrī Vajraḍāka. The eight-line mantra, the dhāraṇī of forceful means, and the mantra of the Yellow-Eyed One, which are taught in the tantra, should be extracted in the same manner. In that regard, the mantra is as follows: oṃ namo bhagavati vīreśāya.
MAHĀKĀLPĀGNI-SAṂNIBHĀYA | JAṬĀMAKUṬOTKAṬĀYA | DAṂṢṬRĀKARĀLO-GRABHĪṢAṆAMUKHĀYA | SAHASRABHUJABHASURĀYA | PARAŚUPĀŚODYATAŚŪLAKHAṬVĀṄGADHĀRIṆE | VYĀGHRAJINĀMVARADHĀRĀYA | MAHĀDHŪMRĀNDHAKĀRAVAPUṢĀYA HŪṂ HŪṂ PHAṬ PHAṬ SVĀHĀ. In this regard, this is the dhāraṇī of forceful means: ĀṬṬE BAṬṬE NAṬṬE KUNAṬṬE THAKE THARAKE TARU VITARU VANATTA KILI KILI LU LU HILI MILI TILI SILI SILI | AṬHE VAṬHE KUNAṬHE | ANAPATI | DHANAPATI | KASE GHASE | GHASE MAHĀGHASA GHASA GHASE SVĀHĀ | OṂ BAṂ GHACALĀKṢAYA HŪṂ HŪṂ HŪṂ PHAṬ PHAṬ. This is the mantra of the Yellow-Eyed One. If one asks where it is extracted, it is from the passage beginning with "AMŌHE" and so forth. The ritual procedure for the mantra beginning with "HEMAVANDA" is as follows: having dug a pit in the earth about one cubit deep, take the soil from beneath it and empower it seven times with the mantra; if one scatters it upon the roof of the house without exhaling, it will happen exactly as described. That which is spoken at the end of the mantra beginning with "BHASAVATO LAIṬṬI" and so forth is the application of the Bull-Faced One. Regarding the phrase "quickly taking the earth scattered by the bull's horns from the air," the meaning is that one should take the very soil that was dug up by the bull's own horns. Here, the application should be understood according to the sequence of whether the order is scrambled or not scrambled; the mantra is likewise. In other cases, it is easy to understand. Regarding the phrase "the command to turn back the clouds is accomplished":
It is by means of the mantra beginning with indras tiṇṇa jha a i and so forth. Taking a branch of the karavīra tree the length of a hand, the practitioner, according to the ritual, averts wind, rain, hail, and the like; this should be understood through its ritual procedure. Ratna rati refers to oṃ ratna rati svāhā. The application of this mantra is as follows: the earth remaining from where a woman has urinated and the earth remaining from where one has urinated are mixed together; furthermore, in a human skull, one should draw the form of the target using gorocanā and nakharaja—this is the meaning. This continues until the completion of the ritual for the activity. This is the explanation of the collection of activities from the third chapter of the Śrī Vajraḍāka.
Regarding "the body adorned with various designs on a cloth facing the hero in battle," this should be understood through the application of oṃ jambhe mohe. The King of Mantras in Eight Lines is uncommon for all its specific activities. Whoever constantly recites the dhāraṇī of the forceful method will be victorious over death. The same will occur through the application of the Yellow-Eyed One. This is the explanation of the remaining activities from the fourth chapter of the Śrī Vajraḍāka.
Regarding "the fang of the enemy of conceptualization," this refers to the letter sa, the fang of Yamāntaka. "Perfectly seated upon a tortoise seat" means perfectly seated upon the seat of the letter u. "Contained at the end of the middle pa-class, again perfectly situated as the fourth."
This refers to the final letter of the class situated in the center of the spread-out wheel. Furthermore, "the fourth" refers to the letter bha, the fourth of that very class, which is correctly joined and situated there. "Situated in the direction of Yama" refers to na, the final letter of the ta-class. "Adorned above by the auspicious one" means that the "auspicious one" is i, and it is adorned above by that. Furthermore, "the tortoise" refers to u; "thoroughly accomplished with the earth" means it is joined with sa. "Perfectly endowed with the word m-bha" means it is endowed with the sound m-bha. "The fire-tortoise situated on the seat" means that "fire" is the churning-stick of Yama, which is ha; "tortoise" is u, and it is situated on that seat. "The two blazing lines of the Protector" means two hūṃs endowed with blazing. "The blazing-headed protector of the hooded serpent" means the protector whose mouth blazes with phaṭ phaṭ. Thus, the mantra is extracted as: oṃ sumbhani sumbha hūṃ hūṃ phaṭ phaṭ. By multiplying this, all activities are accomplished. Regarding the application: "Kākāsyā" means one should draw a woman with the face of a crow. "With loose hair" means her hair is disheveled. "Naked" means she has become naked. "With the portion of the moon" means a half-moon should be drawn at her heart.
Regarding the phrase "construct the grid," it means that a grid should be made within that half-moon. "Two rows above the heart" means that two rows of the grid should be made at the heart. What should be written there is: ka ha ka hi jja a ka sma thāṃ. To whom should the meaning of this mantra, which bestows immediate results, be shown? The meaning is that it should not be shown to anyone. The rituals taught in the tantra, which follow the sequence of activities, are to be taken as the root. Even if Indra, Brahmā, Viṣṇu, and Maheśvara were to arrive in person with their armies and mounts to provide protection, the wheel residing in the heart of Kākāsyā would crush and destroy them.
Bhīḍika is the Lord of the Earth means that bhīḍika is sa, the Lord of the Earth, because those twelve are called the Lords of the Earth. "Adorned with the half-moon and the drop" means that the oṃ is adorned with the half-moon and the drop. "Again, take the middle of the middle" means that the "middle" is the pa class, and one should extract its middle [letter]. "Also take the middle of the north" means that the north is the ca class, and one should take its middle, ja. "The lotus of the feet endowed with the sun" means that its lower part is endowed with ra. "Adorned by the maki of the Nairṛta" means—
The phrase "situated in the direction of Nairṛta" means [the letter] va. "Adorned with mikirsa" means adorned with ai. "Adorned with the blazing vidhika" means that "blazing" is ra, and it is adorned with vidhika, which is o. Regarding "the first of the north, at the end of Yama": the first of the north is ca; the end of Yama is na. Regarding "perfectly situated upon the bull": being situated upon the bull means the letter e. Regarding "accomplished by randha in the wind": the wind is ya; the meaning is that it is thoroughly accomplished by randha. Regarding "Yama’s fanged one": Yama’s fanged one is sa. Nairṛta is va, and the meaning is that the letter sa is situated there. Regarding "adorned with the ornament of mohita": mohita is a, and the meaning is that it is adorned by that very [letter]. Yama’s churner is ha; mohita is a, and the meaning is that it is completely adorned by that. The mantra for that is: Oṃ vajravairocanīye svāhā. Regarding "the first is the tortoise, and the first of the north is perfectly joined with the second": the tortoise is u, which is joined as the first. The first of the north is ca, situated in the northern direction. The second is the second of that very [group], cha; the meaning is that it should be written in perfect conjunction with that. Regarding "perfectly situated upon bhadra": bhadra is i, and the meaning is that it is situated upon that. Regarding "Yama’s messenger, the water-seat": [the water-seat is ya].
The messenger of Yama is ṣa. Its seat is water, meaning ṭa. "Join ra and mohata" means that mohita is to be joined to ra, and it is to be joined with a. "Again, it is explained as ka-ṣa" means that ka and ṣa again refer to the syllable kṣa. Regarding "the fanged one of Yama," "the head is adorned with the bhadrā of sa" means that the fanged one of Yama is sa. Bhadrā is i, and the meaning is that it adorns the head of sa. Regarding "again, of the fanged one," the fanged one is sa. "The seat is to be made the Nairṛta" means it is to be made the seat situated in the southwest. "The mehita is endowed with a companion" means that mehita is ā, and it is to be endowed with its friend. "There, the ṛṣi is mohita; it is completely adorned by a companion" means that the ṛṣi is ha, mohita is a, and that very thing is the companion; the meaning is that it is completely adorned by that. The others are not explained here because they are easy to understand. In that regard, the mantra is this: ucchiṣṭarākṣasi svāhā. "The eighth of the east is to be taken" means that the ka-class situated in the east is taken, and its eighth, ja, is to be taken. "The fourth of the middle, joined with the end" means that the middle is the pa-class, its fourth is bha, and its end is ma; the meaning is that it is to be joined with that. "To its head, join raṇḍa." The meaning is that it is to be joined to the head of that. "The ṛṣi is mohita; it is completely adorned by a companion" means that the ṛṣi is ha, mohita is a, and that very thing is the companion; the meaning is that it is completely adorned by that. The others are not explained here because they are easy to understand. In that regard, the mantra is this: ucchiṣṭarākṣasi svāhā. "The eighth of the east is to be taken" means that the ka-class situated in the east is taken, and its eighth, ja, is to be taken. "The fourth of the middle, joined with the end" means that the middle is the pa-class, its fourth is bha, and its end is ma; the meaning is that it is to be joined with that. "To its head, join raṇḍa." The meaning is that it is to be joined to the head of that. "The ṛṣi is mohita; it is completely adorned by a companion" means that the ṛṣi is ha, mohita is a, and that very thing is the companion; the meaning is that it is completely adorned by that. The others are not explained here because they are easy to understand. In that regard, the mantra is this: ucchiṣṭarākṣasi svāhā. "The eighth of the east is to be taken" means that the ka-class situated in the east is taken, and its eighth, ja, is to be taken. "The fourth of the middle, joined with the end" means that the middle is the pa-class, its fourth is bha, and its end is ma; the meaning is that it is to be joined with that.
The meaning of "bind the raṇḍa to the crown of bhadei" is to join the letter e. "Again, take the last of the middle" means: the "middle" is the pa-class; "take its last" means take the letter ma. Regarding "the vidhi is possessed of intoxication": vidhika is o; the meaning is that it is possessed of intoxication by liquor. "Correctly take the yama-mathani" means: yama-mathani is ha; the meaning is to correctly take that. "Adorned with raṇḍa on the ear" means the letter e adorns the corner of the head of the letter ha. "At the end, beautified by the ritual svāhā" means the ritual is oṃ, which is to be fully pleased. In that regard, the ritual is as follows: the meaning is to join oṃ at the beginning and svāhā at the end. "Fainting by abiding in the center of the skull" means it should be written abiding in the center of a joined skull-cup. Having made an image out of anthill earth and so forth, and having further inserted the name into its heart according to the ritual, one will cause [the target] to faint. The mantra for that is as follows: oṃ jambhe mohe svāhā. These two mantras, with each letter contained within, should be joined like the tracks of a cow and extracted in sequence to form two mantra garlands. In that regard, oṃ is kāka kāsa kha and so forth. The mantra for that is as follows: muni kasa imuni pasa imuni halalāṅgale ho phaṭ | āmukasya muha ha tha bandhe mi svāhā. The other is explained by a single garland.
OṂ KAKĀKṢI KAKURU TE KAKAPANI TO PAHARINI AMUKASYA JIVITA GRAHYACCHA KĀKIYATHĀ SUKHAM PHAṬ. This is the second garland. These two mantras should be applied to the suppression and the thread. OṂ BHAGAVATI MUNṬA and so forth is the mantra of the Old Woman (Vṛddhā). In whatever application a mantra has not been stated, in each of those cases, one should understand that the mantra of the application of the Old Woman’s face should be applied according to the ritual. These are to be extracted from the wheel of the cheeks. This is the explanation of the extraction of mantras from the sixth chapter of the Śrī Vajraḍāka.
"Twenty thousand and one thousand, and six hundred years" refers to the number of breaths in a single day and the number of "tubes" (nāḍī) in a year. This means twenty thousand, one thousand, and six hundred. If one asks how they are to be counted: in one day and night there are sixty breath-measures (prāṇa-mātrā). Breath-measure, hour (ghaṭikā), and tube are synonyms. Three hundred and sixty days make one year. That same number is the breaths of one hour. How so? Three hundred and sixty breaths make one hour. Sixty hours make one day and night. When the three hundred and sixty breaths are multiplied by sixty, three times six is eighteen, and six times six is thirty-six; by calculating in that sequence, it becomes exactly as stated. "Exhaling and inhaling" refers to the outgoing wind and the incoming wind.
"Likewise, the twelve stages themselves are established as symbols externally," means that this is taught as the nature of the wisdom wheel (jñānacakra) for realizing the divination of the female (mo). This is clearly evident from the tantra itself and will become even clearer later. Regarding the passage, "Thus, the movement of time is explained," and so forth, it means that one should write everything in those twelve squares as before.
"In Rohiṇī is Vasuki; in Mṛgaśirā is Takṣaka; in Bhadrapadā is the form of Karkoṭaka; in Puṣya, one should know, is Padma; likewise, in Kṛttikā is Mahāpadma; in Mūla, Śaṅkhapāla is taught; in Anurādhā, Ananta is explained; in Mṛgaśirā, the Lord of the Family; in Bharaṇī, Śatamukha; in Citrā, it is said, is Kulika; in Svāti, it is Khaṇḍapāda; he brings rain from the earth. These twelve great deities are each of the nature of the elements." This means that wherever the time of the planets is, there the time of the nāgas is also taught. Therefore, the power of time that accords with the lunar dates and constellations is taught as the "Lord of Time."
"Thus, having known the stages of the earth," means knowing the positions in the sequence as they were taught. Whether by touching with the hand, shifting a flower, or counting, one who knows the divination of the female should indicate all the auspicious and inauspicious [results] in this wheel in their proper order. "Joy and so forth" refers to the four joys, the four moments, and the four fruits.
The limbs, and likewise the movements and the divisions—these are the six. These are multiplied by three. The meaning is that all [verses] are to be completed with four lines, filling the four lines of the verse. One should know what is virtuous and what is non-virtuous, and then insert its name. "The knot is released as it arises" means that the knot of the twelve-square wheel is untied; this is the meaning of "again." From the remainder of the arising of time, one examines the virtuous and non-virtuous, and then one should know all the benefits of Rohita and so forth as they are taught in the tantra. The remainder is easy to understand. Regarding what was taught in the ninth chapter: "Because the continuum of the livestock is severed, one should strike with the severed continuum." Here, "continuum" refers to the cause, which is the consciousness arising from virtuous and non-virtuous actions. That which is "severed" from that is until the point of "the departure of life." Striking with those is the taking of the flesh. "The ground without cause" means being free from the conceptualizations that thoroughly impute a self, "mine," and so forth. It is the knowledge of the meaning of the utterly pure former and later awareness, knowing suchness exactly as it is; this is the meaning of "the wise." This should be understood likewise in other tantras. If one asks how these can be ascertained, it is said in the twenty-ninth chapter: "If one kills the mother, and likewise the father, the king, the two pure brahmins, and those wandering in the realm, the brahmin becomes free of sin," and so forth.
This is for the purpose of showing how it has become as it was assembled. In that regard, it was spoken in such a way for the sake of overcoming craving, delusion, desire, and hatred. Here, one might ask: "Is the meaning of the scripture not entirely beyond perception?" Although that is so, it is just like the one renowned in the world as Sudhana. Even if he is designated by the name "Sudhana" because he possesses gold and so forth, in this context there is not even a single cowrie shell. Therefore, it is better to connect oneself to the clinging of improper conceptualization. One sees no difference whatsoever between the meaning of a convention and the meaning of a word. Furthermore, if even acts such as expulsion are performed for the sake of those to be trained, they are to be done through the strengthening of power. Thus, it demonstrates mere experience and is not killing, because it is said that "all actions should be performed with compassion." This is the explanation of the suchness of the winds in the tenth chapter of the Śrī-Vajraḍāka.
Regarding the phrase "the vessel for the offering of enjoyments": it means that the foods and so forth to be enjoyed are gathered in a single vessel and enjoyed together with many yoginīs. The meaning of "their offering vessels should be made separate" is as follows. Regarding the phrase "raw meat and so forth, the flesh of fish," and so on, it is the meaning of demonstrating suchness. Regarding the phrase "from the vessel of the left side," it means that the vessel for the drinking water (argha) should be placed on the left side. "The wrathful one on the right should be shown."
This means that one should circle the flowers and so forth placed in that vessel with the right index finger and thumb, and then offer the arghya water; this is the meaning. The rest is easy to understand. This concludes the explanation of the bali offering from the eighteenth chapter of the Śrī-Vajraḍāka.
Regarding the "thirty-two channels," these are the primary ones in the context of the Kālacakra. "Half of ten" means five channels. "The vowels are the characteristic of movement; by the white and black portions" refers to the twenty-four vowels taught through the division of method and insight. "The signs of the body" refers to the nine signs that appear below.
"By the breath that is agitated, the embodied one dies at twelve [finger-widths]" means that when the outward flow of breath ceases at twelve finger-widths, one should understand that the time of death has arrived for that embodied being, should they deviate from their natural state of abiding at twelve finger-widths.
"Rohita is the morning portion" means that the winds definitely shift every half-period. In that regard, the twelve days such as Rohita are distinguished, and their meaning is as follows: a single day is divided into twelve portions; thus, it is indicated by the portion of Rohita. The rest is easy to understand.
"In the center, it is severed and will be severed" means that when any of the nine signs taught are present, the channels are severed and thus cease; this is the meaning of "the end of life." "When it flows for six days, adorned by flowing as one" means:
This means: "constantly and without interruption," which refers to the time when the wind flows. Regarding the statement, "There, one calculates three years; likewise, by three hundred and sixty," what is the meaning? It is taught that if the wind flows for five days in the outer rim of the cakra, one is able to live for three years. Following that, as it increases from five, when it flows for up to ten days, it is shown that one will live for two years. The intervening days between these should be determined; in that context, one does not calculate three full years, but rather takes a portion of three years. Therefore, for two years and six months, it is likewise eighteen days. In this way, the other intervening days should also be understood. One should thoroughly examine the portion of the days of the year by means of three hundred and sixty. I shall now explain which days are the intervening ones among all these; and if one asks how they are found, they are thoroughly examined as a portion of the seventh day. Two years and the months are also taught as the number of the time. Regarding the phrase "discard the seven days," discarding the seven days means the eighth day. Regarding the phrase "when the wind flows," it means that when the wind flows through the right nostril for eight days, there are two years and the number of the vedas, which means four months. The days are indicated by the term "time," and the indication of twenty-four days is the number of the time of life. As for the number of intervening days that were mentioned, O Bhadramukhī, from the twelve, in the sequence of seventy-two—
"By the sequence of years, perform those [practices] there; thirty-six, eighteen, and the months and so forth, in order." This does not mean according to the numerical sequence of years. The meaning is that, abiding in the parts of the year, one should purify that by means of the sun [days] such as one, two, three, and so forth. Furthermore, this should be understood from the upper and lower gates of the wheel: the upper gate of the wheel is by the sequence of years, and the lower gate is by the sequence of days and months. "Gradually, gradually, one should subtract; whatever remains is the 'sum' and the measure of life." This means that as much as was subtracted, so much is added. By this, the twelve outer and inner squares are established. The inner squares are easy to understand. By this, the characteristics of death are to be ascertained, and the ritual for averting it should be performed. The signs of death and the means of reviving it have already been explained previously. "The limbs are joined with the khaṭvāṅga," and so forth, is taught; or else, one should meditate on oneself as a skeleton-form, devoid of skin, flesh, blood, semen, and so forth. Or else, having brought forth Khaṇḍarohā, who possesses the khaṭvāṅga and skull-cup, the yogi practiced in meditation [should]—as taught regarding the gates of all the limbs and so forth—rinse the mouth with the five nectars, or else bless it with the nectar of meditative concentration. The preliminary offerings and so forth have already been explained. This is the explanation of the deception of death from the ninth chapter of the Śrī-Vajraḍāka.
Now, speaking from the perspective of the non-Buddhists, it is said: through the binding of the winds and so forth, they too shall be made into perfect buddhas. They also desire to realize the suchness of the winds, the nectar, and so on; therefore, that which is to be realized by them is also ours. For the sake of those who are attached to and crave the aggregates, and those who delight in the enjoyments of the higher realms and so forth, the entry into the bodies of others and the transference upward are taught. If one asks from where these are to be known, it is because they are taught in the sūtras and other scriptures. Thus it is said: "When Brahmā, the ṛṣis, and Kāśyapa appeared in the past, at that time the śramaṇa Gautama deliberated, 'If I know the suchness of the self, then I shall later act in accordance with them,' and he applied himself to questioning the Blessed One. He asked, 'Śramaṇa Gautama, does the self exist?' He replied, 'It is true; the self exists just as you understand it.' Then, they were joyful and satisfied, and having given their approval, they went forth into the religious life." In this way, it should be understood through other examples as well. Furthermore, those who possess compassion, whose nature is meditation, and who act for the benefit of sentient beings, should perform the transference upward in order to block the paths to the lower realms. In order to familiarize oneself with the perfections such as generosity, and to protect the minds of others from the lower realms, one should enter the bodies of others.
Furthermore, one who possesses the power of the nature of meditation should perform this. First, one should demonstrate complete purity, and subsequently perform the activity of the mind. The rest is easy to understand. Regarding the statement, "As previously taught, having entered the cakras and the ears," this means that through the yoga of the Vajraḍākinī, one meditates on the nature of the internal cakra. Having projected the bindu (drop), it merges with the sounds belonging to the three worlds and enters through the path of Jālandhara, revolving like sparks. The meaning is that, being unmoved by the winds, the nature of the projection, endowed with insight, should be made to enter the ears like sparks. By this, the yogi will come to know what is heard from afar. In the same way, this is applied to the eyes; by making the divine eye the object of experience, one will see the three realms. Thus, in order to know former abodes, by illuminating the three worlds and entering the minds of others, one knows the minds of others and manifests miraculous powers. Abiding in the maṇḍala as it was taught, by training in blazing, clarity, and so forth, and by training in the characteristics of entering the bodies of others and the transference of consciousness to higher realms, one will very quickly be born as one similar to that. Regarding the statement, "The excellent gate of beings, the goddess of great illusion in a single day," the meaning is that the divisions of beings are shown through the distinction between the supreme and the inferior transference of consciousness from the nine gates. The navel is the desire realm and the higher realms, possessing a body in the form of the bindu.
This means: when, through the sequence of expansion and contraction, the consciousness in the form of a drop emerges from the navel gate of embodied beings, at that time one will be born in the higher realms. Regarding the line, "The goddess goes upward from above": when it emerges from the upper gate of Jālandhara, at that time the yogi will be born in the higher realms, such as Akaniṣṭha and so forth; thus, the meaning is that it is distinguished by going swiftly. From the nose, one becomes a yakṣa. From the two ears, one becomes a kinnara. Regarding the line, "If the goddess does not go, she will become a king of men": if the consciousness does not remain [at the other gates], the meaning is that one will become a universal monarch (cakravartin) of men. The "gate of existence" refers to the mouth; if consciousness emerges from this, the meaning is that one becomes a hungry ghost (preta). "By water, an animal" means that if consciousness emerges from the urinary path, one becomes an animal. "Non-water, one goes to hell" means that if consciousness emerges from the lower gate of the fecal path, one will be born in hell. "Other than liberation, one goes elsewhere" means that in such cases, one does not go to the gate of liberation again. If one asks, "At that time, how does the yogi become one who possesses miraculous power at will?" the meaning is that if one first meditates on the vase-breath, blocks all the gates, and then undertakes the transference of consciousness upward, one will become such.
"One should meditate upon the opening of the gate of the caitya of the five resonances" means that one should open the gate by meditating on the syllable hik at the gate of the caitya and at the aperture of the crown. Then, regarding the phrase "at the gate of the cavity," it means that by the water-like element of the seed-syllable hūṃ residing within the heart, and by the fire-seed-syllable ignited by the entering wind which is of the nature of nectar, and by that vase-breath, the gate is easily opened and the body is cast off; the meaning is that one proceeds to a buddha-field at one's own pleasure. The passage beginning with "The body is the color of the wind" is easy to understand. This concludes the explanation of the transference of consciousness from the twenty-first chapter of the Śrī Vajraḍāka.
Furthermore, regarding the passage "The goddess dances again and pleases [him] with this song," and so forth: e vi si ta a ru ṇa ni bha dza na ti ma dhyā mā ga ma dam la. This means: "You are e vaṃ," which means the nature of bodhicitta appearing as white and red. Sita refers to the black Heruka. Aruṇa refers to the red Vajravārāhī. The meaning is that these two, as a pair, are the nature of wisdom and method. Janitima-dhyā-mā-gama means "born and come from the central channel." Dhama means "taming the mind"; that which is born from that proceeds into the central channel and is thereby tamed, which is the meaning of guarding and protecting. Ni-sa means "inhaling the breath."
Riṅga-mā-sā means the nature of that Yoginī of emptiness; it means the nature of the vital breath. Ri-gī-mā means "O, emptiness itself." Bhṛūṃ-pa means the "Lord of all without exception." Sā-ri-te means "your heart mantra." If one asks what that is: Ni-pā-sā means that it is not the ordinary inhalation of breath, but rather the meaning of benefiting migratory beings through the union of insight and [method]. Madhyamā-dha-ma-sva-sā-sā-sru-ta-ni-sa means the inhalation breath whose nature is to flow; it is the conventional dharma of the mind, the meaning of the nature of bodhicitta. Sā-ri-sā-ri-ta-ka-ma-ga-ma means the nature of that exhalation, inhalation, going, and coming. Dhamma-dha-ma-sa means to be tamed by that, the meaning of being tamed by the mind. Pā-pa-ma-pā-va means the nature of sin and the absence of sin. Ma-da-ni-mi-ta means "O, intoxicated by the nature of supreme joy." The meaning is this: it should be connected as "to be pleased by the song," meaning that a special song is sung with a slow and melodious tone. In that way, those distinctions of the vowels in the yogi's locus of breath have also been shown. Now, the arising of the causes of virtue and non-virtue in the calculation wheel is shown: "Fire in the east" means that the ninth square should be drawn.
To its east, one should write the māśa sheep. Regarding "vṛ in the direction of Yama": one should write vṛṣa in the direction of Yama. Regarding "fire in the water": one should write the discordant [element] in the direction of water. Regarding "ku in the yakṣa": the yakṣa is the northern direction; one should write kurila there. Regarding "dhāsi in the fire": one should write dhenu and siṃha in the direction of fire. Regarding "makara in the rākṣasa": in the direction of the rākṣasas, the southwest, one should write makara and kavyam. Regarding "tuku in the moving": one should write tulakumbha in the direction of wind. Regarding "vimī in the Ishāna": one should write viṣa and mīna in the direction of Ishāna. This is the purpose of the bhāgyas (fortunes).
Regarding "A is the hunchback": the hunchback is Mars; the meaning is that "A" is written for him. Regarding "from I, the moon-born": the moon-born is the planet; the implication is that "I" is written for the planet. Regarding "from U, the teacher of the gods": the teacher of the gods is Jupiter; the meaning is that "U" is written for him. Regarding "E is the fluid": the meaning is that "E" is written for Venus. Regarding "O is the son of the sun": the meaning is that "O" is written for Saturn. Regarding "Aṃ is the lord of the planets": the lord of the planets is the moon; the meaning is that "Aṃ" is written for him. Regarding "Aḥ is said to be the sun": the meaning is that "Aḥ" is written for the sun.
Now, these two should be understood: regarding "Kulira is known as the maṇḍala-holder": Kulira is Cancer. The maṇḍala-holder is the moon; the meaning is that one should know its birth to be Mercury. "The five-faced one abides in the sun."
This means that one should understand the five-faced lion to be the sun. By this, the planets are shown through the movement of the horse. Regarding the phrase, "Those planets that abide at the end, the remainder exercise their own power," this means that those planets which abide at the end—that is, those situated in the intermediate directions—exercise their power over two [units] each, which is the sense of being "thoroughly pleased." The meaning is that the directions exercise their power over each [unit] individually. Furthermore, regarding the phrase "In some traditions of Rohita," and so forth, the meaning is that since this is clarified in the source text of the tantra itself, everything is easy to understand.
From the twenty-third chapter of the Śrī Vajraḍāka: "The explanation of the power of the nāgas and the planets."
Regarding the phrase, "Thus, all those of the world," this refers to the twelve vowels previously mentioned, such as ho and so forth. Therefore, it is said: "Abiding in the emergence and the manifest." Those twelve great deities abide as parts of the form of life. "Their power is correctly explained; they are perfectly endowed with all the constellations. By the distinction of the moon and the sun, likewise looking downward and upward." This means that looking upward in the body refers to sa and so forth, while looking downward refers to ka and so forth.
"Stable and immovable, correctly taught as two and two." This means that each one individually has the nature of being both stable and moving. Through the sequence of these elements, there is non-virtue.
Regarding the sequence of engagement, it is virtuous; this is the meaning of "applying it to each individually." As for the goddess, likewise: "The pair of splendors, long and short, victorious and non-victorious," this is a re-explanation of the previously mentioned wheel. "The pair of splendors" refers to the pairs of letters spoken in successive classes; whichever are short or long, they become victorious or non-victorious. What is the intention of that? It says, "By the upper, that is victorious," meaning that by the first short letter, one becomes victorious. "By the lower, one meets death" means that by the second letter, one meets death and is contradicted. Thus, having written the calculation wheel of all the classes or the classes beginning with a and so forth, one should calculate them and take whichever letter remains as the remainder. One should then indicate the virtuous or non-virtuous wheel shown by that from the twelve-square grid. This will also be shown in the tantra itself. "All moving in the sun, the stars, the bhaga, the planets, and the nāgas, by their arising," and so forth, is easy to understand. This is the explanation of the calculation wheel from the twentieth chapter of the Śrī Vajraḍāka.
Regarding the previous statement, "While the moon is situated, one should first count the stars," this means that when people are born, one should examine the star; it should be calculated first. Later, one should also examine which month it is, and having calculated the month in which the star is situated, one should mark it.
Then, one should calculate by sixty. Furthermore, the elapsed ghaṭikās of the time of the sun on which one was born should also be added. Regarding the phrase "there, the months are to be inserted," the meaning is this: it refers to the insertion of the time of the month’s course and the act of adding sixty again. Regarding "elephant, fire, taste, and Indra": "elephant" refers to the eight directions; "fire" is three; "taste" is six; and "Indra" is one. In total, this becomes twenty. Thus, having gradually subtracted these portions, the meaning is that whatever portion remains should be taken. "The remainder in the center" means that one should employ the state of whatever remainder was taken. "Through the application of day and night, it is taught as the remaining ghaṭikās." Regarding "wherever the moon resides, the established [position] will be destroyed": the meaning is that if one is born in the first [month], that month and the lunar mansion will result in destruction, killing, and so forth. "The second is pacified by peace" means that the second month should be known as peaceful and virtuous. "The third is called death" means that by the third month, one will enter a state of suffering and death. "The fourth is pleased by joy" means that by the fourth month, one will become joyful and satisfied. "The fifth, by wealth, wealth will arise" means that by the fifth month, wealth will be produced.
"Sixth, the time of gradual reading" means that in the sixth month, the body will be read gradually. "Seventh, with joy, likewise" means that in the seventh month, one will meet with delight. "Eighth, by crushing, it is destroyed" means that in the eighth month, it will be destroyed. "Ninth, by being present" means that in the ninth month, one will engage in disputes with enemies. "Tenth, by what is called play" means that various types of victory will occur. "Eleventh, by affliction" means that in the eleventh month, various fears will arise. "Twelfth, by devouring" means that in the twelfth month, the enjoyment of great bliss will arise. "The ritual sequence of the ninth month explains the goddesses such as Aries and so forth," which is a statement meaning that one should understand the wheel of calculation. This is the explanation of the stages of birth from the twenty-fifth chapter of the Śrī Vajraḍāka Tantra.
"On the full moon, it perfectly abides in fire; on the new moon, it abides in wind. Thus, in the center of that, the directions abide in intense affliction. The moon, sun, and the line of the elements go equally and are viewed equally," and so forth, is clearly taught in the tantra itself. Since the sublime pith instructions are difficult to find and difficult to understand, the Guru, whose heart is bound by compassion, remains here.
You should understand that this was written for the purpose of clearly demonstrating suchness; in this regard, I have nothing whatsoever to boast of through my own intelligence. May the assembly of the Sugatas' sons, the supreme consort of wisdom, all those who act for the benefit of beings until reaching the heart of awakening, and the noble ones who dwell in the celestial realms, on the earth, or upon the ground, grant forgiveness for whatever faults have been committed by this Sudhana.
The Commentary on the Difficult Points of the Glorious Vajraḍāka, titled Stabilizing Suchness, composed by the great master Sudhana, is hereby complete. It was translated by the Indian abbot Śrī Gayādhara and the Tibetan translator Gyi jo Zla ba'i 'od zer.