Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This technical commentary provides a precise exegesis of the Heruka Abhyudaya, a tantric system centered on the deity Heruka and the Yoginī tantras. The text functions as a manual for the practitioner, translating symbolic language into specific somatic and ritual instructions. It argues that spiritual realization is achieved through the manipulation of subtle body energies—specifically the winds, drops, and channels—and the precise application of seed syllables and mantras. The work commits the reader to a rigorous path of deity yoga, combining internal yogic processes (such as the movement of the bindu and the dissolution of conceptual thought) with external ritual actions, including offerings, mudrās, and the use of cloth paintings. By bridging the gap between abstract tantric imagery and concrete practice, the text guides the practitioner toward a non-dual state where the self is unified with the deity and the nature of all phenomena is recognized as the single seat of realization.
Provenance
About this text
A brief commentary on the difficult points of the Glorious Heruka Abhyudaya, the Great King of Yoginī Tantras, this work belongs to the tradition of the Śaṃvara and Related Tantras. The Indian author is Candrakumāra. It was translated into classical Tibetan by Tathāgatarakṣita and the monk Dharma Blo Gros, and is preserved in volume ཝ of the Tengyur, where it extends over 38 pages. The work enacts a technical exegesis of the Heruka Abhyudaya, functioning as a manual that translates symbolic language into somatic and ritual instructions. It argues that spiritual realization is achieved through the manipulation of subtle body energies—specifically the winds, drops, and channels—and the precise application of seed syllables and mantras. The text guides the practitioner through a path of deity yoga, combining internal yogic processes, such as the movement of the bindu and the dissolution of conceptual thought, with external ritual actions including offerings, mudrās, and the use of cloth paintings. A scholar or serious reader consults this text today to understand how it bridges the gap between abstract tantric imagery and concrete practice, guiding the practitioner toward a non-dual state where the self is unified with the deity.
Cite thisAnuvāda, “A Commentary in a Few Words on the Difficult Points of the Arising of Heruka, Great King of Yogiṇī Tantras” (Toh 1421), machine draft, 2026.https://naxiai.com/tibetan/works/toh1421
Summary & commentary
Significance
The work is significant for its detailed mapping of the subtle body and its integration of linguistic elements (syllables) with physiological states. For the modern scholar, it provides evidence of the complex intersection between ritual magic, somatic yoga, and non-dual philosophy in the Indo-Tibetan tradition.
Structure
Passages
Section
Description
1-8
Somatic and Linguistic Foundations
Definitions of cosmic ages, the classification of syllables, and the identification of seed syllables with specific bodily locations.
9-14
Ritual Symbolism and Offerings
Interpretations of ritual substances, the nature of the maṇḍala, and instructions for offerings and anointments.
18-31
Yogic Practice and Subtle Body
Guidelines on mudrā application, the abandonment of conceptual thought through the fire of wisdom, and the flow of life-force winds.
36-43
Ritual Application and Adversarial Practices
Instructions on the use of mantras for summoning knowledge and the specific arrangement of the twelve yoginīs.
44-52
Advanced Deity Yoga and Realization
The practice of single deity yoga, the absorption of the mind into all-pervading space, and the final stages of protection and consecration.
Themes
Subtle Body Physiology (2, 27, 31, 47, 48)
Syllabic and Mantra Power (4, 5, 7, 23, 50)
Non-duality and Conceptual Abandonment (6, 23, 44, 47, 49)
Ritual Correspondence (9, 10, 11, 42)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Commentary in a Few Words on the Difficult Points of the Arising of Heruka, Great King of Yogiṇī Tantras·
In the language of India: Śrīherukābhyudayamahāyoginītantrarājakaṭipāyākṣarapañjikā. In the language of Tibet: Dpal kye'i rdo rje mngon par 'byung ba rnal 'byor ma'i rgyud kyi rgyal po chen po'i dka' 'grel yi ge nyung ngu (The Brief Commentary on the Difficult Points of the Glorious Heruka Abhyudaya, the Great King of Yoginī Tantras). Homage to the glorious Cakrasaṃvara!
Having first paid homage to the glorious Heruka, I shall write a brief commentary on the difficult points of his Abhyudaya Tantra.
Regarding the words "Then" and so forth: "Secret" refers to the Blessed One, the glorious Heruka, which indicates the subject matter (abhidheya). "Knowledge" (vidyā) refers to the actual meditation, which indicates the path. "Practitioner" refers to the yogi. Since that very Blessed One will receive and attain the accomplishment of the Great Seal (mahāmudrā), which is inseparable from himself, this indicates the purpose (prayojana). That very Blessed One is thus shown as both the path and the result. The distinction lies in whether he is with stains or without stains.
Regarding the words "No [date]" and so forth: this means being free from conceptual constructions regarding the lunar date and so on; this should be understood as the sixth [chapter]. Alternatively, it should be connected with the phrase "when there is no counting" and so forth. "Time" refers to the sessions (yāma). "The becoming of the village of method and insight" refers to the worldly phenomena of the village, characterized by meditative union (samāpatti). "By practicing" refers to the yogi. "Accomplishment" is the arising of the coemergent (sahaja).
The Age of Conflict (kaliyuga) is the characteristic of non-apprehension, accompanied by all conceptual elaborations, at the moment of the drop and the fourth. The Age of Perfection (kṛtayuga) is accomplished at the moment of separation, which is the "beyond-joy" (viramānanda). "Qualities" refers to the fact that through the mere wisdom of insight (prajñājñāna), appearances cease, whereas through the mere wisdom of method (upāyajñāna), appearances persist; this is the Age of Three (tretāyuga). Through this becoming of the view and the three—the embrace—it is accomplished at the moment of joy (ānanda); this is joy. "Twofold" refers to the mere method and insight. The Age of Two (dvāparayuga) is the supreme moment; these two are the supreme emergence of method and insight, accomplished at the moment of the end of the striking and being struck in the perfect union of the vajra and lotus; this is the supreme (paramānanda). "Threefold" refers to the three as the mere wisdom of the neuter (napuṃsaka). It is accomplished at the moment when the drops of the four moments have become of one taste; that itself is the single taste of the four drops. "Fourfold" is the single essence of the four. From time, the vast embryo (kalala), the formation, the limbs, and so forth, are one. The sense faculties and so forth are the second. The arising of consciousness is the third. That which is about to be born is the fourth. "Four" refers to the four cakras, the four moments, and the four mudrās; through these, the coemergent (sahaja) is accomplished without doubt. In relation to one, ten, a hundred, and a thousand, the terms "onefold" and so forth are applied.
The Kṛtayuga is the reverse of the system called "single-fold," which is accomplished through thousands of births. The Tretāyuga is likewise called "double-fold," which is accomplished through ten. The Dvāparayuga is called "triple-fold," which is accomplished through hundreds. The Kaliyuga is called "four-fold," which is the reverse of the sequence and is accomplished in a single birth. This is the explanation of the ritual for entering the stages of accomplishment of the teaching. The "Section" refers to the explanation of the first section of the Śrī Herukābhyudaya.
Then, and so forth, refers to the great secret mantra of Śrī Heruka, which consists of the vowels and consonants. "One should protect" means that one should bind the directions by means of donning armor upon the deity’s body and so forth, the vajra-canopy and so forth, and the heart mantras and so forth. "By means of knowledge" means knowing the extraction of the mantras. "Utterly pure" refers to the teaching on the samaya. "All of them" means that all phenomena are pervaded by emptiness, the nature of the mudrā of the dharmadhātu. The "mudrā of the consort" is the form of the letter E. "Together with the navel" means abiding in the maṇḍala; it is an eight-petaled lotus together with a navel. On the eight petals, one should write the eight classes of letters. Among them, on the eastern petal is the class of vowels, including the visarga and so forth; the visarga is the letter Aḥ. By means of "together with" and so forth, it is called "instantaneous." Immediately following that is "together with the drop."
It is together with the syllable aṃ. Immediately following that are the long syllables, such as au and so forth. Immediately following those are the short syllables, such as o and so forth. In the sequence: aḥ, aṃ, au, o, ai, e, lṝ, ḷ, r̥, ū, u, ī, i, ā, a, there are four types distinguished by the visarga, the anusvāra, the long, and the short; these are the names of the vowels. By means of the two triangles, the extraction of the seven-syllable mantra is shown. Among the names of the vowels, that which is taught as "perfectly endowed" (samyuktā) refers to the anusvāra and the [visarga], namely the syllables aṃ and aḥ. These are also so called because they are augmented by one or two drops (bindu). The neuter is the long vowel, and the female is the short vowel; these are called "male." The term "four" refers to the class of vowels. The second vowel is the short syllable o and so forth. The first long is the syllable au and so forth. These are explained by the terminology of male and female, which is the explanation of the long, short, and so forth. The class of vowel syllables is reversed from the order [of the consonants], resulting in the seven classes beginning with the second. The "petals of the five sons" is the terminology. The class of ka is the "tongue-root" (jihvāmūlīya). The visarga is the class of ca. The "approached" (upadhmānīya) is the class of ṭa. Then there are the class of ta, the class of pa, the class of the semivowels (antaḥstha), and the class of the sibilants (ūṣman). The "end" is comprised by the syllable kṣaḥ; the "abandoned" is the syllable kṣaḥ. It is asserted that the ha at the center is the syllable kṣaḥ abandoned [from the end]. It is not true that the syllable ha of the interrogative mantra is comprised within the petals.
Alternatively, the power that exists together with the arrangement, namely the navel together with the syllable Ha, is the intention of the perfectly awakened Buddha. Then, the phrase beginning with "Then" refers to the extraction of the eight-line [mantra]. The eight-line mantra, preceded by the syllable Oṃ, is the essence of method. That which ends with Phaṭ accomplishes all activities. The syllables Kara kara and so forth are the essence of insight; their gathering and assembly is the garland mantra, which performs all activities. One should understand that the syllable Oṃ is at the beginning of all mantras and the syllable Phaṭ is at the end. The phrase beginning with "Then" refers to the extraction of the four mantras. The "heart" (hṛdaya) is the quintessence, because this four-faced mantra is the supreme mantra that is victorious over all. It is called "Victorious over the Three Worlds" because it triumphs over them. The syllable Oṃ is placed first: Oṃ sumbhani sumbha hūṃ phaṭ, Gṛhṇa gṛhṇa hūṃ phaṭ, Gṛhṇāpaya gṛhṇāpaya hūṃ phaṭ, Oṃ ānaya ho bhagavān vajra hūṃ phaṭ. It is the four-faced mantra because it arises from the four faces, and also because it accomplishes the four activities such as pacification and so forth. The phrase beginning with "Then" indicates the application of vowels to the syllables of the eight-line mantra beginning with Namo bhagavate. The "heroes" (vīra) are the heroes, the classes of consonants (kāli). The "yoginīs" are the vowels (āli). The "mātṛs" are the females. "Perfect union" (samyoga) is that which is beneficial, desirable, and makes things known.
The Blessed One, the yogi who is non-dual with the self, understands the ritual procedures of the recited mantras. One understands the accomplishments (siddhi) residing in the four wheels and so forth. "Dharma" is the Dharmakāya. "Enjoyment" is the Saṃbhogakāya. "Meaning" (artha) refers to that which is worthy of being gathered; because it liberates and releases one from the lower realms and so forth, it is so called—the Nirmāṇakāya. That is its mantra.
Then, and so forth, refers to accomplishment through recitation; it teaches the "near-essence" (upahr̥daya) in relation to the "essence" (hr̥daya). Otherwise, it would be hidden, but here it is explained as the knowledge of the mantra rituals of the great ocean of the authentic lineage. "Fifty," and so forth, refers to the extraction of the seven-syllable mantra. In relation to the eight classes, "fifty" is the letter KṢA. "Above that" means the letter HA above. This is the meaning of "above the fiftieth." "Mātṛ" refers to the class of vowels. "Two" means two and two; it is emphatically determined as two. The two mātṛs are the two mātṛs; the second mātṛ of those is the letter Ī, which is the meaning of "the fourth." The basis of all accomplishments is the two drops (bindu). The "joy of the hearts of the yoginīs" is Vajrasattva, who is RAṂ. That which is surrounded by them is HRĪḤ. The "ninth" is the letter HA residing in the location of the navel. The "thirty-third" is the letter HA.
Furthermore, the "two letters" refers to the two ha letters. "Each one" means that the head letters of the twelve mātṛ are correctly joined individually. Furthermore, "adorned with the fifteenth" refers to hūṃ hūṃ. The "Great Ḍākinī" is Vairocanī, the letter oṃ. "By killing" means that "killing" is the letter phaṭ. It is completely surrounded by that and placed in the center. Regarding "by the path," some say it is an omission; by deleting the letter ga, "killing" remains as the remainder, and this is the meaning of suchness. oṃ hrīḥ ha ha hūṃ hūṃ phaṭ. Alternatively, the "fiftieth" is the letter kṣa. That itself is the ninth, because it is outside the eight classes (varga). Then, "above" means "which"? The thirty-third is ha. That itself is the "joy of the heart." The twelve mātṛ refers to the second mātṛ letters surrounded by the second long vowels. "Adorned with the fifteenth" means haṃ hiṃ hūṃ heṃ hoṃ haḥ. The meaning is that the path of the Great Ḍākinī is the letters oṃ and phaṭ, and it is completely surrounded by those. oṃ hāṃ hrīṃ haiṃ hūṃ hāiṃ hāuṃ hāḥ phaṭ. In that way, the essence is explicitly extracted from the short vowels. One should visualize the application as haṃ hiṃ hūṃ he ho ha. Here, the extraction is also haṃ hīṃ hūṃ heṃ ho ha, where each letter is a specific mode of expression. Alternatively, "above the fiftieth" is ha. The ninth is ha. The thirty-third is ha; these three are ha.
The two mātṛ (mothers) that surround are the second in reverse order. That which is endowed with that is the first ha. Regarding the fourth class of vowels, there are the short class, the long class, the neuter class, and the perfectly endowed class. From among those, in relation to the long class, the second mātṛ is ī; thus, the two become hī. In reverse order, in relation to the short class, the second mātṛ is e; thus, the two become he. These two syllables are the syllables hī and he. The yoginīs, with hearts full of joy, are specifically distinguished as the varieties of Vajrasattva; from that, they become hī and he. The basis of all accomplishments (siddhi) is the four has. The "twelve mātṛ" refers to the syllable u of the twelve mātṛ. "Likewise" refers to the specific distinction, which is hūṃ. Each is individually adorned with the fifteenth [vowel], and the crescent moon and bindu should be placed at the head. From that, they become hrāṃ hrīṃ hrūṃ hūṃ. The Great Ḍākinī is Vairocanī, which is oṃ. "Slaying" is phaṭ. These completely surround and form the center. Then, oṃ hrīṃ hrīṃ hrīṃ hrīṃ hūṃ is the extraction of the armor syllables of the six heroines. The "reverse order" and so forth are the female messengers (dūtī) of the places where outer and inner accomplishments gather. The sixth moment, excluding Heruka, and—
The mudrā Vārāhī is the seventh moment; the moon is honey; cāru is the indestructible. The "single food" also refers to the heroes and so forth. There is nothing superior to these. Then, and so forth: "fat" is clarified butter; "great meat" is according to some; "flower" is the self-arisen; "arisen from nectar" is the fluid; "curd" is the brain; "great scent" is according to some; "milk" is the vajra-water. The supreme of all maṇḍalas is the gaṇacakra maṇḍala. From the source of phenomena (dharmodaya) of this, the samaya substances are accomplished through the authentic union. With "Oṃ" and so forth, the consecration is taught. "Vajra" and so forth: the skull-cup is the lotus. Through the union of the vajra and lotus, joining the palms in the skull-cup, one should make offerings with the substances of the supreme accomplishment. By circling with the lotus and giving, the mudrā is to be worshipped. Through these offerings, one will worship the Buddha. With "In that way" and so forth, accomplishment is achieved through the stages of generation and completion; it is also the inconceivable manner of the wisdom of Mahāmudrā. "In that" refers to the worship of the mudrā, the object of the yogin. "Great Yoga" is the mudrā of the Great Yoga of Cakrasaṃvara. "Buddha-Crown-Jewel" is the seal of the Tathāgata. Vārāhī is one's own mudrā-consort. The "weapon" is the curved knife and the lotus of the skull-cup.
The single seat is the nature of all phenomena. Earth is the essence of earth. Space is bliss. Abiding is the embrace. It is the embrace of Heruka by the hand of Vārāhī. "In that way" means by way of the outer and the inner. "Earth" and so forth refers to the mudrā of earth; the meaning is that one should perform the yoga of the mudrās and the activities and so forth. "Then" and so forth refers to the yoginī, who is Vārāhī. She is endowed with the mudrā, non-dual with the hero. Then, one should commence all activities. "Then" and so forth refers to the sequence of the near-essence and the root garland mantra. "Glorious" and so forth refers to the meditative union of both. "One hundred thousand" refers to the Abhidhānottara-tantra in one hundred thousand [verses]. It is also the extensive Abhidhānottara in three hundred thousand. It is because of the moment of non-apprehension in one hundred thousand. The three hundred thousand are the generation, the arising, and the perfection. They are also the three joys. "Recitation" refers to the preliminary service. "From all" and so forth refers to the completion stage. "Mindfulness" refers to the generation stage. "Cognition" refers to the sequence of the four wheels. That itself is the essence of equal bliss. The distinction is the manner of the dharmadhātu. This is because it is the cause that pervades all phenomena. Recitation and meditation are inconceivable. "All" refers to the entry into the inner Dharma. One's own philosophical tenets are established.
The families are the objects such as form and so forth. The "food" is conceptualization. Then, and so forth, refers to the maṇḍala of the deity of the action one personally desires. Having painted a cloth image, one should worship the Blessed Lady and perform the recitation. Then, one should enter into union with the mudrā of the body of Vajravārāhī. The "drinking of the recitation" is the homa. Having drunk it, the "vomiting" is the clarified butter. "Mindfulness" is the homa. Then, and so forth: the "hero" is the Blessed One. "Non-dual with the hero" means inseparable from the yoginī. "Constantly embracing" is the secret offering of the firm liṅga. "Placed in the mouth," and so forth, is for the purpose of making the sign stand erect. "Piśāca" is the nāgoda plant. Bhūmita is the kiṭuliṅga. Patha is avadidhakaṇi. Raca is black turmeric. The others are well known. "These" refers to having placed them in a single vessel. "Perfect," and so forth, refers to the elixir. "Mixed with my bodhicitta" means one should smear the powder of the sense organ with one's own saliva. In the house of a woman desired by oneself or another. "Ewe" refers to a female sheep. Its blood—by that blood even a man becomes a sheep. The blood of the sheep's own natural [secretion], and...
If one anoints a man or a woman with the substance of one’s own blood, which is the substance of one’s own bodhicitta, the lotus will open and the male organ will not enter. Some say that the organ will not even rise. Seventh, the "Manifestly Facing" [stage] should be drawn with the cloth painting facing east. By that method, one will become perfected. Through entering into union with the excellent mudrā Vārāhī, and by making offerings to Heruka and Vārāhī, the Mahāmudrā accomplishment will be attained. It is renowned that the explanation of the accomplishment of the characteristics of direct realization is the complete abandonment of the afflictive obscurations and the obscurations to knowledge, along with their habitual tendencies, in a manner that pervades the three worlds by means of the mudrā. Then, in the passage beginning with "Then," it refers to the siddhi desired by one who meditates on the food; it is the granting of siddhi by the hero Heruka. "The faces of all who abide in the body" refers to the four faces and so forth. "All" refers to the seventh characteristic, the form of the seventh birth, the body of Vajravārāhī, which is empty of the observation of the nature of mind, the mind, and the essence of mind. "The hands" and so forth refer to the fact that [the mudrā] pervades that dharmadhātu. "By me" and so forth refers to emanating ḍākinīs from one’s own body, entering through the path of the object of accomplishment, entering through the gateway of its channels, and taking the seed-syllable of the object, the seed-syllable of the life-force, the semen, and so forth, and having extracted them, one should cause them to enter one’s own body. "Fire" and so forth refers to:
Then, as for the summoning: it is burned by the fire ignited by the whirlwind, and one should visualize the ḍākinīs and so forth making offerings. Regarding the words "bound" and so forth, it means that by inciting the ḍākinīs of meditative concentration, one performs the summoning. Regarding the words "subjugation" and so forth, it means bringing them under control so that they follow after oneself. "Aha-pya" means immovable, that is, unchanging. The eighth is the oral instruction of the guru. That it was spoken in such a way is for the sake of benefit and happiness. Regarding the words "then" and so forth, the outer meaning is the five stages of the maṇḍala consisting of sixty-five [deities]. The "four-petaled lotus" refers to four lotuses. What are they? They are the wheel of great bliss. In the center of the wheel of great bliss, the heroes and yoginīs are non-dual. Regarding the words "four" and so forth, because they are both four and lotuses, they are the "four lotuses." One lotus is shown. Outside of that is an eight-petaled [lotus]. Outside of that is a sixteen-petaled [lotus]. Outside of that is a thirty-two-petaled [lotus]. Outside of that is the samaya maṇḍala. On the four petals are the four, beginning with the ḍākinī. On the eight and the sixteen are the twenty-four, beginning with Caṇḍākṣī. On these thirty-two are the thirty-two, beginning with Yamīnī. At the four gates are Vajrāṅkuśī, Vajrapāśī, Vajrasphoṭā, and Vajraghaṇṭā.
The response: First is the initial offering. Then the others are offered. Then, by means of that bodhicitta. "Straight" means not crooked. "Thick" means elevated by comparison, but not excessively so. "Equal" means not thick; it should be thin at the bottom and more prominent at the top. Then, by the words "and so forth," there are four, twenty-four, and thirty-two. Regarding the "four," from the sixty-four, there are Rukmiṇī and Vāmadharmiṇī, and the two yoginīs are the self-reality. "Without the left" refers to the Blessed One’s own consort, Vārāhī, who is renowned for accomplishment. "Formerly" refers to these previous maṇḍalas. The twenty-eight, such as Khaṇḍarohā and so forth, are connected to the central [deity] in the heart of the maṇḍala. This means [they are placed] on the four, eight, twelve, and petals. Outside of that heart, on the thirty-two petals, Yama-locanā and the others are implied by the force [of the context]. One should understand that the four gates are outside the heart. The mantras "Oṃ," "Hūṃ Hūṃ Phaṭ," and so forth, are to be offered to and meditated upon in all these cases, in every respect. "With devotion" and so forth refers to the offering of the fee. Regarding that, in the maṇḍala, one should properly prepare the great fragrance and so forth in a lotus vessel, and the ācārya should remain facing south.
The student, whose face is bound, should be led [into the mandala]. One should protect others with the vowels beginning with the syllable Oṃ, and establish [the student] after first performing the potaṅgi and prasāda rites. Having consecrated [the student] with the three vowels, one should protect them with those very [vowels] and invoke and recite the mantra of Śrī Heruka. If one becomes weary of the recitation, death will be indicated in dreams and so forth. By reciting and making supplications, the lifespan of oneself and others will be revealed. "Self" refers to the self. In a secluded place, alone, for three days, one should make offerings to the cloth painting and so forth with the three vowels. Beginning at dawn, for three days and three nights, one should enter into union with one's own mudrā and recite the three vowels. Thereafter, one will become the body of the deity and so forth. The phrase "Then" and so forth refers to the gaṇamaṇḍala for the sake of accomplishing oneself or for the purpose of caring for the student. On the fourteenth day and so forth, one should prepare sixteen yoginīs together with a wisdom consort (prajñā). Then, having recited the mantra of Vārāhī, one should repeatedly perform the protection of the maṇḍala with the sumbha mantra and so forth. One should make offerings to the female messengers (dūtī) and perform the complete reception of the student and so forth. The yogin who abides in the non-duality of the sixteen heroes and female messengers should perform all the rituals. Listen, for I shall explain this to those who possess the wisdom of having obtained empowerment.
There are five lamps: the supreme, the intermediate, and the five [others]. The scented water consists of the five amṛtas. The consumption of the pills refers to the worship of the female messengers (dūtī) in the gaṇamaṇḍala and so forth. The lowest are those born of mantra; the supreme are the co-emergent (sahaja); the intermediate are those born of the field (kṣetraja). The attainment of manifest accomplishment belongs to that yogin. Regarding the phrase "Glorious" and so forth: the yogins and yoginīs who have arisen from the yoga, mantra, and mudrā of Heruka should assemble and perform the ritual worship with food, drink, and so forth. A single flower is the first blood. Having prepared it with the vajra and lotus, one should offer the food placed in the skull-cup. It is said that the hands of the deities of the maṇḍala partake of it. The two vessels should be joined perfectly without remainder and made into caru. The mantra is the knowledge of the reality of the wisdom (prajñā) of the tantra. "Whichever" refers to the family and the lineage. The "face of the garuḍa" is the movement. With the mouth, one should take the bodhicitta residing in the lotus of wisdom. The "five" are the five: ba, ri, su, ma, mu, and go, ku, da, ha, na. These should be made into one. The "vast" and "residing therein" refers to the caru residing in the lotus of wisdom and residing in the skull-cup. The "action of fire" is blazing and burning. "Together with the moving and the non-moving" refers to the five seeds and so forth. "Flower" is the flower. "Lotus" is that which is born from the lake. There, one should perform the yoga of consuming the bodhicitta that has arisen from the union of the two.
Accomplishment (sādhana) is the abandonment of the afflictions (kleśa); it is the abandonment of practices such as the blazing of difficult-to-attain accomplishments (siddhi). Through the yoga of the flowers and so forth abiding upon the lotus, this is the meaning of the characteristics of the "seven-birth" animal. It teaches the yoga of the donkey animal. Through the yoga of the jackal and so forth, the accomplishments of the ordinary and so forth are bestowed. To the one called the ḍākinī, the sacrificial food (havya) is offered. Their substance is the bodhicitta. The arising is from the substance. From the syllable HŪṂ abiding on the moon at the navel, which is the internal cāru in union, emanations reach the hearts of the tathāgatas; they are unmoving, their forms are non-referential, and they are inconceivable. One should offer to the ḍākinī for seven moments the indestructible ladle (pūrṇāhuti) of the powerful Bali, which is an offering beyond form and so forth, specifically free from distinctions, and inseparable from the five wisdoms (jñāna). The yogic abodes are the four wheels (cakra); by the transference of the indestructible cāru substance arising there, the distinctions of joy and so forth are to be burned by the fire of the syllable HŪṂ, just as external food is burned by the sequence of the external homa. Regarding the phrase "as long as" and so forth: if one acts as a disciple regarding the mantra, mudrā, and so forth as the truth itself, the mantra is the syllable HŪṂ. That belongs to the yoginī. Throughout the night, it is the manner of recollecting the ritual of the consort (prajñā).
The nature of the application of the mudrā is that of one who possesses the samaya and wisdom of empowerment, and who is free from anger toward anyone. Wisdom is fivefold. The body is the major and minor marks. Regarding the phrase "everywhere" and so forth: for sixteen days, one should worship and honor the yogins and yoginīs, and while naked, endowed with mantra, mudrā, and recitation, one should constantly seek and perform the recitation together with insight. "Naked" means being free from mantra, mudrā, armor, and the like. She is the mother of the five wisdoms. My messenger is the innate, beautiful, and non-dual one; other than her, there is nothing whatsoever that is supreme. Her substance is the time of entering into union. At that time, there is no apprehension. "Night" is insight, which is to be naked in actuality. "Day" is method. "Secret" is becoming one. Non-apprehension is the clarity that, reaching the limits of the expanse of space, is the secret union within the maṇḍala wheel. The "garment of the limbs of living beings" is one's own skin; this should be understood as the place. Bliss is the Vajradhara, which is to be moved and meditated upon through seeking. "White" is white, meaning the Blessed One has abandoned the faces of the four elements and so forth. "Lineage" refers to the objects of the senses and so forth. "Eaten" is the realization of the absence of intrinsic nature. "Food and drink" is the non-apprehension of all enemies.
The offering of non-duality is the third purification. Regarding the phrase "Then," and so forth: "brother" refers to a vajra-brother. "Moon" is non-duality, the momentary state of the drops of the vajra and the lotus. Non-duality is primordial wisdom (jñāna). Bliss is the bodhicitta. Suffering is the blood. "Together" means simultaneously; the meaning is that bliss and suffering have become co-emergent. This also applies to the disparagement of mantra. Likewise, it is either a clear demonstration or the supreme non-performance of the disparagement of mantra. Cāru refers to that which is well-composed. "Eating with the left" is the bodhicitta of insight (prajñā). "Left" refers to the woman. "Body" refers to the physical body. By means of that, one should offer the left by embracing the woman there. "Acting with the left" means that upon hearing the offering to the woman, there is the manifest awakening of the co-emergent (sahaja). "Liberation by the left" is Vārāhī; it is nirvāṇa at the time of the seventh moment. Regarding the phrase "The teaching," and so forth: although recitation, ascetic observances (vrata), and so forth are taught, by invoking the external forms of Vārāhī and Heruka at the seventh moment, everything will be accomplished. Regarding the phrase "Then," and so forth: one should look at the drop at the heart at the tip of one's own nose, and having drawn in the desired woman with the nasal breath, one should place her above and below, enter her through the moving orifice, circle her head, and having invoked and uttered [the mantra], one should cause her to enter one's own throat.
The female preta is one who has died. For those who are without wounds and so forth, one should bathe them there with fragrant water. Inserting bezoar and one’s own vajra into her birth canal, one should begin meditative concentration and recitation, and there perform weeping and so forth. The "flowing" there refers to taking the bezoar. By means of its drop, all will be summoned under one’s power. Regarding the phrase "orpiment and so forth," one should insert orpiment and realgar into the birth canal of a girl with yellowish eyes, enter into union with her, and perform meditative concentration and recitation for as long as it takes for the flow to occur. By means of its drop, treasures and other riches are extracted. Regarding "orpiment and so forth," the yogi who possesses the union of inserting orpiment and realgar into the birth canal of a girl with yellowish eyes and applying the colored drop will bestow wealth and so forth. Regarding "the livelihood," some say it refers to the means of subsistence. Regarding the phrase "the class and so forth," one should visualize the syllable RAṂ above the eyes; as the wind moves, the syllable is blessed, and one should visualize it blazing intensely with the wind maṇḍala. Then, upon that is the syllable AḤ, the visarga. It is the armor of weapons. The supreme weapon is RAṂ. Regarding the phrase "then and so forth," by means of that armor-awareness, the yogi of superknowledge employs the armor for an eon. Regarding "tantra," some say it refers to the heart; from the heart alone, one performs the homa.
Gradually, through the power of meditative concentration, recitation, and ascetic observances, the vetālas of the charnel grounds and so forth are subdued by one’s own power. Regarding the phrase "Then," and so forth: this is the method of reciting the heart mantra and other mantras. "Family" refers to the family, specifically the distinctions of the puṣpa (flower) family, the prāṇin (living being) family, and the vṛkṣa (tree) family. "Number" refers to the rosary. The "vajra rosary" is a vajra counting-bead rosary, made from certain specific types of wood. "With the bones of a person of great power" refers to the bones of a person possessing the required characteristics. "Abiding in the lap of the Great Yoginī" means that the Blessed One is embraced from the front by Vajravārāhī, his own consort, who is on his left. He dwells in the Grove of Joy, sporting together with the Yoginīs of manifest power. Regarding the phrase "Then," and so forth: one should perform the fire offering (homa) of the sacrificial substances in non-dual union with one’s own mudrā. "Milk" is the instruction. One should empower the sacrificial substances with a thousand recitations at night and perform one hundred thousand fire offerings. Regarding the phrase "Then," and so forth: those substances, thus empowered one hundred and eight times, should be offered in one thousand fire offerings with the root mantra. One hundred fire offerings should be performed with other mantras. "Milk of the moon" refers to the milk of the earth. "Enjoyment" refers to the ground. "By me" means together with the Blessed One, the Lord of Yogins, and Vajravārāhī. One should perform the fire offering with "great meat" or other substances. "Lotus" refers to the lotus flower.
Each one is a single [unit]. Then, in the passage beginning with "thereupon," the "hero" is the yogin. "Service" refers to the performance [of the rite]. One should take fire from a caṇḍāla and kindle it. Some say "fire prepared by a caṇḍāla" refers to the fire [itself]. "At night" means in a secluded place. With a short spear, the yogin who performs the summoning should summon the object of accomplishment, cause them to enter [the fire], and perform the rite. That very messenger is the lack of intrinsic nature of all phenomena; through the yoga of that, sins are purified by remorse. Furthermore, through the recitation of the homa of ghee and so forth into that very [fire], sins will be exhausted—so say some. Others say it is called "pacification." With neem juice, one should smear the wings of a hawk and the flesh of a piśāca onto the kōdhaka [wood]; one hundred and eight [offerings] are to be made once for each of the one hundred and eight [deities]. For the rite of magnetizing, the Blessed One is the color of sindūra. The substances should also be anointed with sindūra. That is to be mentioned at the end of the mantra of the name of the object of accomplishment, according to the ritual of visualizing the desired mudrā in the mind. The "Lord of Victors" is the yogin. The "form of wisdom" is the attainment of power. One summons [them]. The yoga of the sixty-four sports is the mahāmudrā of sport. These are taught in relation to the inferior and middling [capacities]. The yogin of the highest faculty is the "exalted yogin." In the passage beginning with "all," one should maintain the divine pride of Heruka. Endowed with one's own mudrā, one should always worship in non-dual union with the mudrā.
Regarding the phrase "That very [reality]" and so forth: "killing" means that by the light rays of the syllable HŪṂ, all conceptual thoughts are abandoned by the fire of wisdom, which becomes indestructible, and one is perfectly endowed with non-dual reliance. "The messenger is coemergent" and so forth refers to the yoga of the deity, the yoga of non-duality. "Killing" is performed through the yoga of the fist and so forth. "Taking" refers to the ritual of consuming and so forth; it is endowed with the practice of consuming [the offerings]. "Then" and so forth: the "maṇḍala-cakra" is the yogi who performs the homa upon the corpse. One should cultivate the pride and perform the recitation using the specific sādhana-mantra for each. [The deity] is completely surrounded by the Blessed One and many yoginīs. "Then, wandering through the three worlds" and so forth means to be victorious over the entirety of existence. "Great" and so forth means that by this sequence, the state of Heruka and Vajrasattva is attained. "Without recitation" refers to the preliminary service (sevā). "Without exception" and so forth means that by meditating on the space-vajra, one will achieve the state of Vajrasattva itself. "Then" and so forth: a "single-piece skull" is one that is in one piece. On a single-piece skull or on birch bark, one should draw an eight-petaled half-lotus, and in its center, the body of the person to be accomplished together with their name. On the petals, the mantra and the name should be written in reverse order, facing the skull.
Likewise, by drawing the enemy host, one’s desires will be accomplished. On the petals of that very [lotus], one should write the mantra; then, reversing the mantra on the petals, one should perform the recitation and offer a homa for each. There, one should visualize the object of accomplishment as desired in the mind. Regarding the phrase "the homa," and so forth: by burning the petals of the yoginīs, the object of accomplishment is summoned after being counted. One should offer the torma with the wheel. Non-duality is the mudrā. It should not be done otherwise than with the ahaṭa. One should draw the wheel with one’s own blood and gi-wang in the heart of an image made from red sandalwood. "By the reversal of the samaya" means by the reversal of the practice. "Golden color" refers to red ochre. The "wheel of universal knowledge" is the essence mantra of Vārāhī. If one arranges the root mantra and so forth by meditating upon one’s entire body, that yogin will become equal to a tathāgata. [This is done] with another mantra. Then, and so forth: the mudrā is the embrace after binding one’s own mudrā, Vajravārāhī. The arrangement of the seed-syllables is to be applied to the words. The arrangement of the mantra is upon the form of the Blessed One’s body for the yogin. This "knowledge" is the essence mantra of Vajravārāhī; by reciting it once together with the name of the object of accomplishment, all are summoned, and so forth.
One should send a wheel inscribed with "Expel so-and-so!" and so forth, upon a petal carried by a single wind-maṇḍala, to another wind-maṇḍala.
Regarding the phrase "Then," and so forth: "Welcome" is the greeting of the poṭaṅga, and "Welcome indeed" is the response of the pratipoṭaṅga. Regarding the phrase "Then," and so forth: the "left" refers to the source of the elements, which is the cause for realizing the yoginī. The "one who knows the ritual" is the yogin. "The Inciter" is a synonym for "emptiness" and "perfection." "The Crown" refers to the Guru and the central channel. "The Foremost" is the ring finger. "The Child" is the little finger. "The Tree" is the thumb.
"In the center" means gathered in the midst of all the heroes (vīra) and yoginīs. "In the center" refers to the conduct of one who understands the signs, language, and so forth, of the manner in which the heroes, yogins, and yoginīs assemble. Having arranged the wheel of deities in the place and made them witnesses, even this deluded one is without fortune. "In this maṇḍala" means:
With the left hand of the teaching, one wipes the back of the right hand and requests the deities to depart. Then, one should eat elsewhere. Regarding the phrase "In that way," and so forth: one should eat together with a disciple of one's own family who knows the samaya. The stainless wheel of the maṇḍala on the backs of the palms of the yogin and yoginī is requested to depart.
The remaining cāru from the two vessels should be consumed together with a student who understands the signs. Likewise, the supreme maṇḍala is taught as the arrangement of the maṇḍalas of the Peaceful and other [forms of the] Body. The Ḍākinīs and others should be arranged according to the sequence of the directions, such as Yama and so forth. The Yoginī moves from the left. The Ḍākinī abides having realized [this] through the perfect grace. These are as follows: that practitioner and those Yoginīs from the left. The woman is the Yoginī; she always reveals her own samaya and accomplishments, and she will perfectly indicate and perfectly arise from the site. The left finger indicates all the sites and so forth of her own direction. By the words "difficult to find" and so forth, it is shown that the Yoginī who relies upon the five amṛtas is likewise a producer of accomplishments. The Hero should indicate the mudrās in the house of the Yogin’s family. Joy and the untainted are the increase and the inexhaustible state of guarding one’s own samaya. Then, by the words "thereupon" and so forth, the mantra is the heart-essence of the Blessed One. The "all-pervading vajra" is the crossed vajra (viśvavajra). "That very" refers to the fourth [empowerment]. Then, by the words "thereupon" and so forth, protection is performed through meditation, mantra, mudrā, armor, and so forth. "Adorned" means marked.
Regarding the phrase "the pith instructions" and so forth: it refers to the manner in which the life-force wind flows, blazing in the form of the nāda syllables OṂ ĀḤ HŪṂ and so on, as the drop free from conceptual elaboration in the region of the navel. Regarding the phrase "with which" and so forth: if one recites the mantra itself with the intention of the Tathāgata, it bestows all the results intended by the Tathāgata, just like a wish-fulfilling jewel. Regarding the phrase "then" and so forth: it refers to the knowledge of the extremely secret mantra. As for "one should undertake that very application," it means that in those other tantras such as the Karmamudrā, practitioners are made to be deluded. It is not that the essence of all mantras and so forth has been hidden elsewhere and only the essence-less has been taught. By meditating on Heruka, one enters into meditative equipoise and maintains the firm pride of oneself as the form of Heruka. "The greatness of the master" refers to the kindness of that guru; it is the outer and inner insight (prajñā) of the mudrā indicated by the guru’s symbols, which is also the perfection of wisdom (prajñāpāramitā). It is the perfection through the cultivation of yoga. The "left insight" is the woman. By relying on her, one also engages in the conduct. "Apprehending the three realms of existence" is that which generates primordial wisdom (jñāna). "The mantra of the left" refers to the mantras and goddesses taught in the tantra. "The yoga of hidden primordial wisdom" refers to emptiness and primordial wisdom.
The Introduction to the Treatises on Ritual Action (Kriyāśāstrāvatāra) is the entry into the treatises of Kriyā and so forth for the sake of the hidden meaning of the essence of Vajradhara, who is the nature of emptiness and compassion. By means of that, one achieves the accomplishment of being free from afflictions in accordance with the tantras, yet the accomplishment of Mahāmudrā is not achieved. Where that meaning is hidden, the treatises of Kriyā and so forth are taught to lead one into that very [meaning]. Then, regarding the phrase "its accomplishment," the accomplishments of Kriyā and so forth are achieved here without difficulty. That which ripens is the Yoga Tantra; that which liberates is the Unsurpassed Yoga Tantra. Otherwise, the support is hidden. Regarding this, it is said: "The cow dung is wind; the remainder is fire; the non-drying is water; the dry head is earth; the mountain is Mount Meru, the king of mountains; the support is the lotus; the lord is the maṇḍala of the mind."
Regarding the detailed explanation of the brief summary beginning with "cow dung" and so forth, it is "the four elements" and so on. "One less than half of a hundred" is the syllable ha. "Three" refers to the third lunar day; the "end" is the third part of the moon. It is adorned above that with a drop (bindu) of the third part. The "end of the fourth" is the fifth vowel, which is correctly joined; thus, it becomes hūṃ. Some say that "the end of the third" refers to the end of śa, ṣa, and sa, which is ha; thus, it is generated from hūṃ. This is called the maṇḍala.
Regarding the term "symbol" (mchod rten), it refers to the meditation on the body of the Blessed One. Through the purification of the twelve links of dependent origination, there are twenty-four half-seals, up to a hundred thousand seals. Relying equally upon the two truths is the meaning of the "purification of the two hands." Ultimately, it is insight; conventionally, it is the perfection of form. The "retinue of sixty-four" refers to the offerings and meditations. Lokeśvara is situated upon a red lotus. The substances that follow that are the offerings to the wheel with twenty-four [seals]. This is the method for accomplishing Buddhahood itself. "In this very time" means in this very life. "At present" refers to horses and elephants. "Wrathful ones" are humans. "Vultures" are vultures. Furthermore, one should offer the torma with those substances. One should actually circle the heart-mantra of Vajravārāhī. The sun should be drawn and held upon the crown of the head. Having placed it on the upper arms and hands of men and women, one should recite its mantra; they will then be brought under one's power. As for "swift-footedness," one will blaze even in the darkness and will not be pierced by thorns and the like. Regarding the recitation of another's vidyā, if one visualizes the other's mantra and so forth as residing in the ashes and then strikes, no power will arise. By consecrating the ashes with that mantra and striking, the target will be paralyzed. If one recites it one hundred and eight times and binds [the ashes], many garments will be brought under one's power.
Likewise, during the summer and so forth, one should make three drops of ash on the forehead with the index, middle, and ring fingers. Some say that one should apply ash with the thumb and make drops. One should perform the homa sacrifice by scattering ash in every direction. "Death" should be understood as follows: if [the ash is applied] to the male organ or the female birth canal, the woman will become insane. "Hero's water" is liquor. The "complete transformation of the mudrā" is the recitation of the mantra; if one recites it while mentioning the name of a man or a woman, they will be transformed. This is the twenty-ninth chapter. The "compassionate feast" is a feast for those who are devoted to a single method. The "wheel feast" is when vajra siblings gather together. The "gathering feast" is when one is together with one's own disciples; it becomes a gaṇacakra. The "torma feast" is the assembly of one's own yoginīs. One should perform the maṇḍala of accomplishments. For the yogi who knows non-dual wisdom and realizes suchness, the equipment of merit arises from the full enjoyment of individuals. The fortunate yogi will achieve accomplishment. The phrase "woman" and so forth is an error. The meaning is that the yogis and yoginīs should visualize [the substances] as the deity's body and then consume them. "Woman" refers to the Perfection of Wisdom in both external and internal ways.
The single pillar is the spinal column together with the head. The doors are the apertures that serve as the means for the exiting and entering of the five aggregates, the sense faculties, the afflictions, and so forth. It is in the form of Heruka. "Thoroughly accomplished" means that it will be thoroughly accomplished. "Moon" refers to liquor. "Urine and so forth" refers to the five nectars (amṛta). "The substance of life" is the bodhicitta. Regarding the phrase "the Blessed Lady" and so forth, it means that even without recitation and the like, the yogi who possesses the form of Vārāhī will achieve accomplishment; this is the meaning of the "supreme accomplishment of a man." Regarding the phrase "the secret" and so forth, it refers to relying on the conduct of the secret lotus, which is equal to the Buddhas. "Triangle" and so forth refers to the source of phenomena (dharmodaya). "Relying" means enjoying the self-arisen flower. Regarding the phrase "by me" and so forth, it means that through the grace of Vārāhī, the yogi will obtain the supreme [attainments] of long life and freedom from disease by means of the offering of one's own flower. Regarding the phrase "by me," some say that if one makes the self-arisen drop (bindu), it is Vajravārāhī. Through the grace of the Vārāhīs, the supreme is attained. "Mantra" refers to the heart mantra (hṛdaya-mantra) and so forth. "Mental recitation" is for the purpose of it not being heard by others. These are the thirtieth chapter. "All-hidden" is the six-syllable mantra. Then, if one sprinkles with water that has washed a consecrated staff and so forth, and makes the drop, it will become exactly as taught.
One should bind the target by reciting the six-syllable mantra ending in the syllable phaṭ, and so forth. Then, the recitation of the Blessed Lady as previously taught will be accomplished. Having displayed the paṭa painting, one should worship with the five types of offerings and also worship with the secret mudrā. If that is not possible, there is the external bali offering, such as a feast of compassion. For one's own feast, one should offer food and lamps. Through the smoke of the lamps, [the target] will fall. Regarding the lamps and so forth, they should be offered in a water vessel and the like. These are thirty-one. "Exchanging" means to keep it extremely secret and hidden. The ritual procedure is definitively explained in the passage beginning with "the hair of a cow" and so forth. "Together with ash" refers to the ash of a charnel ground. Having formed the syllable e and remaining [in that state], one should recite together with the summoning. One should write the mantra and recite it. The hidden activity is the performance [of the rite]. One should write with the charcoal of that very [charnel ground]. "In the cow-pen" means where the cows reside. "The place" has been written. "All" refers to one's own body. "Knowledge" refers to the heart mantra of the Blessed Lady and the near-heart mantra of the Blessed Lady. All activities are performed through the recitation and so forth of those. "Knowledge" is as definitively taught in the passage beginning with "just as" and so forth. The earth is oṃ. From the syllable va and the syllable oṃ, and from the seed-syllable ha, the syllable e arises. The son of fire is ra. The third is i. Hūṃ phaṭ. Then: oṃ bo hī re hūṃ phaṭ.
From the tenth chapter of the Kalpa on the ritual procedures of other activities, it is taught that one should fumigate with the blood of a woman and so forth, and recite this mantra. Regarding the descent into the vessel: the practitioner should sit facing west, having accomplished another maṇḍala of the sixteen [deities] and so forth. Sitting upon a cushion and casting off his garment, he should prepare a maṇḍala in front of him and offer food and the like. Having made offerings of the nectar (amṛta) of the five meats and five nectars (niryasa-gokuda-hana), if she appears in person, she will speak. She will generate consciousness in the mind of the yogi. If that is not the case, one should offer meat and so forth in the form of a torma and a feast. This constitutes the offering to the guru and the samaya, and the offering to Heruka. These are the thirty-four.
"Excellent speech" means performing the supreme accomplishment. "By which" refers to by which wisdom. The accomplishment of the Mahāmudrā is the specific quality of that wisdom. Having oneself received empowerment and attained the signs through meditation and so forth, as before, one should offer the external Mahāmudrā in the presence of a cloth painting of Vārāhī. The three names refer to the secret yogi who, abiding in the non-dual union of the Mahāmudrā yoga, should prostrate. Then, one should offer oneself through the non-dual union of the mudrā.
Then, like the mind of the intermediate state, one should cause the glorious Heruka and Vajravārāhī to enter the body of the practitioner and his mudrā, in a manner similar to a dream, an illusion, a reflection, and so forth. Thereafter, one will become identical to them; the meaning is that the Blessed One himself becomes the yogin. The "attainment of Mahāmudrā" is a term for that which is to be accomplished. "The three" refers to the three signs. "Together with Heruka" means Vārāhī together with that Blessed One. Furthermore, there are the offerings, the placement of mantras, and so on. "Knee" is compassion. "Earth" is the source of phenomena (dharmodaya). "Homage" is the seizing of joy at the crown of the vajra. "Offering" is the movement. That is the coemergent practitioner. Therefore, this supreme [practice] is the accomplishment of the supreme, utterly severed great bliss. It is the presentation of the result, which is without substantiality. Then, through the vajra gateway of the body—the method to be accomplished—the bodhicitta that has dissolved into insight enters and gathers; because one accomplishes the siddhi of mantra and mudrā, there is a connection to the mudrā of the practitioner. The meaning is that the mind becomes the single mind of bodhicitta. The term means that the bodhicitta of method and insight becomes a single entity. Because one enters into that which is severed and without substantiality, there is no doubt.
That which is endowed with joy is attained in each and every moment, characterized by the nature of innate joy (sahajānanda). The "Hero" (vīra) is the Blessed One (bhagavān). "All-knowing" (sarvajña) means that he knows the manifold variety of the single taste of the innate, and because he knows everything, he is the All-Knowing. That is neither other nor a non-entity. "Moving through the three worlds" refers to the movement of the bodhicitta—the great bliss together with the mudrā—through the entire body, from the soles of the feet to the crown of the head, including the primary and secondary channels, which are the nature of the three worlds. "Wisdom" (jñāna) is the wisdom of Mahāmudrā. "In all places" refers to the Dharmakāya, because of the realization of the dharmadhātu. "The mind of supreme joy" and so forth refers to the Sambhogakāya. "Acting for the benefit of all in all places" refers to the Nirmāṇakāya. "Sovereign of the three worlds" refers to the one who is to be honored. "All disputes" refers to that which is to be abandoned for as long as [they persist]. Because of the knowledge of the wisdom of Mahāmudrā, some say, "having awakened, he knows and knows." "Earth" and so forth refers to the physical body. "Stiffening" (stambhana) here means arising from [the practice]. "Of this" means that it will likewise become stiffened. Similarly, others are also stiffened by the three [types of] mantra movements and so forth. It is immovable like the earth, by the power of the mantra.
Regarding the phrase "In that same way" and so forth: the mantra should be placed within the source of phenomena (dharmodaya). Regarding the syllable "Kha" and so forth: it is for the mouth of the one to be rendered mute. Regarding the summoning of the opponent's knowledge: it is for the tongue. Regarding the joyful manner of accomplishing the mantra: it is for the body of the one to be accomplished. "My own" refers to oneself; the "wish-fulfilling jewel" is the mantra. In all respects, I too am endowed with the yoga of the glorious Heruka. "Excellent conduct" means being free from downfalls. Regarding the phrase "The river" and so forth: it refers to those who cause harm to the yogi of Heruka. Regarding "Entering" and so forth: they become natural, becoming Vajrasattvas and remaining nearby for the purpose of protection. Regarding the phrase "The mantrin" and so forth: the mantra upon which the extensive activities depend should be written. This is the thirty-fifth chapter.
To cause [the target] to wander: having bound [the effigy] upon a wind maṇḍala, one should write the name supported by the heart mantra in the heart of the wind-form image, place it within a wheel, and recite the heart mantra in reverse. One should visualize the messengers wandering and carrying [the target] away by means of the six syllables. The wind maṇḍala burns the target with the wind. The heart mantra is the mantra beginning with "Sumbha" and so forth. Regarding the phrase "To whom": having likewise firmly placed [the image] in the heart and recited [the mantra] one hundred and eight times, one should perform the meditative concentration (dhyāna) as described in the passage beginning with "The yoginīs."
One should fashion a half-moon and draw it as instructed; upon that half-moon, one should write the name of the person to be accomplished and the mantra. Regarding the phrase "by that very [means]," it means that through the ritual action, the mantra will be subverted and death will occur. "Bleeding" refers to some [traditions]. One should keep the desired accomplishment in mind; having heard of those who cause harm to the Tathāgatas and so forth, or to the Guru and the Buddhas and so forth, one should cry out in distress and perform the ritual. "Great emptiness" refers to a charnel ground; one should begin the ritual there. This should be performed together with the deity itself. "Worldly conduct" refers to [rituals] such as magnetizing and so forth. "The wise" refers to those skilled in the application [of the ritual]. This is the thirty-sixth [chapter].
One's own name refers to the beginning and end of the individual names of Ananta and the others, along with their respective mantras. The second of the fifth [vowels] is pha. The fifth is u. The sixteenth is aḥ. To these, phuḥ is added. Regarding the phrase "at the end of the first," it refers to the mantra phuḥ ananta phuḥ and so forth. With that, one should fashion the eight nāgas with seven hoods out of clay from a river. On a cloth from a charnel ground, one should draw an eight-petaled lotus and the eight nāgas. In the heart of each of them, one should write the heart mantra of Heruka, which is based upon their respective names, within the mandalas. Then, having placed that which was made from cloth and so forth into the hearts of the nāgas, one should set it upon the eight petals grown from the lake where the nāgas dwell. Then, for seven days, one should make offerings to it. "Region" refers to the directions.
"Color" refers to their respective colors. On a cloth from a charnel ground, one should draw a maṇḍala similar to that, place it inside a tube, and heat it. If one asks what occurs first and what occurs last: from the beginning to the end, the planets such as the moon and so forth end with the uḍu (the long-tailed star). First is the syllable Oṃ. At the end of each respective [deity's] name and the wrathful hṛdaya (essence mantra), there is Svāhā. Then, the mantras such as Oṃ Āḥ Daryā Hūṃ Hūṃ Svāhā are the mantras. Furthermore, these well-known [mantras] consist of the syllable Oṃ at the beginning, one's own name, and the mantra ending with Hūṃ Hūṃ Svāhā. The wrathful one is the syllable Hūṃ. That which is endowed with that is one's own name. The treatise states that the practitioner of Vārāhī, as the lord of the maṇḍala, should perform the outer and inner homa (fire offering). Then, having drawn the primary hand-symbols and one's own mantras in the hearth, one will accomplish whatever is to be done through the outer homa. The "four faces" are the mantras such as Sumbha and so forth. By binding the directions with such mantras, one should protect oneself. Then, one should perform the homa with rice grains mixed with ghee. Two hundred and ninety-eight thousand [offerings] should be made. Then, having pleased them, the yogi will please the Omniscient One, who is inseparable from that supreme wisdom. The phrase "all" and so forth refers to the distinction of pleasing; that omniscient wisdom is the supreme.
The realization of one's own mantra and mudrā belongs to some. The sixty-four are to be worshipped through the distinction between the external and the internal. The primordial wisdom of the ground is the coemergent wisdom (sahaja-jñāna), for it is taught as the single taste of the manifold. That very thing is called "self-arisen wisdom," which is a symbol for the wisdom of omniscience. One's own self also becomes that, and by its power, one becomes it. This is the thirty-seventh chapter. The "supreme" is that which arises as supreme. The "Mistress of the Messengers" (dūtī-īśvarī) is Vārāhī, whose characteristic is nirvāṇa. The transformation into four faces is the syllable HŪṂ. The distinction of colors arises from the distinction of activities. Regarding the mantra "Sumbha" and so forth, some say it is [the mantra of] the Sumbha [deity]. The "great garment" is the garment of the directions, or the skin of humans and so forth, or the cloth that wraps a corpse. That which arises from the charnel ground is the "rag from a dust heap" (pāṃśukūla). The "great powerful one" is the sinew. The "great honey" is the great clarified butter. "The entire charnel ground" is one's own body; the coemergent that dwells therein is the internal insight, which is taught by the mudrā called "charnel ground." All three realms are also the charnel ground because they are selfless. This is the mudrā of the manifold Perfection of Insight (prajñāpāramitā) of the extremely manifold. The reliance on the external or internal "great garments" and so forth is the mudrā of this yogin. Some say it refers to the four internal wheels (cakras). If one asks what the intended meaning is, it is said:
The meaning is that one will come to know [the enemy] up to the number of atoms. One should summon the enemy even by the number of atoms. Regarding the phrase "noose" and so forth, this is the view of some. By performing a homa while abiding upon the head of the object of practice, death will occur. Likewise, the accomplished yoginīs and so forth should also perform the homa while abiding upon the head and practice concentration. Having fashioned an image of the object of practice with the essence mantra, one should emanate the yoginīs from one's own heart and cause them to enter whichever image is present; this should be done by meditating on the mudrā Kuvjikā and so forth—this is the view of some. Another [view] is that the mudrā yoginī is Kuvjikā. Regarding this, it is said: "Gathering is the act of paralyzing." Some say that by this, the other messenger, through her own nature, destroys the world. It is the non-apprehension of all objects and all aspects of the subject. Others say that by that mudrā of Kuvjikā, the three spheres are gathered. The ritual procedure taught in the nineteenth chapter previously explained is that one should perform the homa after anointing it with the leaves and juice of the nimba tree. These are the thirty-eighth chapter. The ritual consists of the self-generation, the binding of the directions, and so forth. "Utterly pure" refers to the mantra-body and so forth. On the drawn drum, one should draw six lines across the center. One should draw a single line for the drum's rim and the cord above it.
Following that, it says "bound by nine lines," which means they are tied and constrained. The syllables are arranged sequentially and evenly, not unevenly. Above, one should apply eight lines that are straight and completely circular. There are many other [applications], such as the function of the clay drum and so forth. The syllable ra is...
The fifth vowel is the syllable u. By this, it becomes ru. According to some, the fifth syllable ru is in reference to the fourth syllable in oṃ he he ru. Oṃ sumbhani sumbha hūṃ hūṃ phaṭ is for Vajrasattva. Oṃ hī hrīṃ gṛhṇa gṛhṇa hūṃ hūṃ phaṭ is for Vairocana. Oṃ ārolika svāhā is for Padmanarteśvara. Oṃ he he ru ru kaṃ hūṃ phaṭ is for Heruka. Oṃ khasolkyāya hūṃ phaṭ is for Vajrasūrya. Oṃ bho bho gavām anaya hūṃ phaṭ is the mantra of Hayagrīva. These belong to the thirty-ninth chapter. "Indicating everywhere" means by the arrangement of the mantras. "All activities" refers to pacifying and so forth. "To be placed" means for the purpose of recitation, or to provide a sign to a yogi who has arrived unexpectedly. On the hand is Heruka in union with Vārāhī. On the back of the hand, one should visualize the sixty-four yoginīs. If the sign is made, they are understood as equal. The heroes and yoginīs are in the sequence of the directions: south, east, north, and west. The intermediate directions are, in sequence, the southwest, the northwest, the northeast, and...
In the intermediate directions, one should perform the drinking and so forth in the vessels and so forth. Furthermore, it is said: "The skull-cups should be offered in sequence, both in forward and reverse order." The "time" refers to the Yoginīs. The "six" refers to Locanā, Māmakī, Pāṇḍaravāsinī, and so forth, up to the Perfection of Wisdom, as taught in the forty-first chapter. "Twofold" refers to the Vajrasattva and others who are the teaching. The "offering" is to be made to the Blessed One together with the arranged maṇḍala. "Caru" refers to the food and the feast; it is the remainder of the two vessels of the maṇḍala, which is the nature of Cakrasaṃvara. The "tithi" is the tenth; the "lunar day" is the fifteenth. The sequence of time is the complete drop of the full moon and the caru-drop, which, through the sequence of time, is completely perfected. The maṇḍala-drop is the form of Heruka himself. "Internally" means within the body, the drop of the syllable HA. It is taught that at the time when the bliss of insight melts, one should engage in the hand-offering. The hand-offering is the eating with the left thumb and so forth. The "Lord of Yoga" is the secret insight. The subject matter of the term "six times" is the gathering together of the twofold Yoginīs and the subjects of the term, Vajrasattva and others, to perform the maṇḍala; this is the meaning of the twelve [Yoginīs] known as the "Yogins and Yoginīs."
Regarding the number twelve, the twelve yoginīs and the number of deities who have entered the maṇḍala of Heruka, who is the nature of the thirteenth, are indicated by the symbols of the ḍākinīs. The referent of the term "sister" is the yoginī. This is the fortieth chapter.
The "four" refers to the joy of the moment of the wheel. Furthermore, the times and so forth renowned among all worldly people are taught as the Kṛtayuga and so on; from these, the ḍākinīs arise. Here, the referent of the terms "mother" and so forth for all of them is the yoginī, and by relying upon them, qualities will be accomplished. The "mother" is the guru’s consort who bestows the five empowerments. The "sister" is the one who, having heard together with the guru, bestows the sixth empowerment. The "daughter" is the one who, having been initiated into the mantra and so forth by oneself and having performed the preparation, bestows the seventh empowerment. The "wife" is the one who is initiated by another and has heard from oneself; she is the one who bestows the wisdom empowerment upon oneself. The "hero" is the method, the desire for the non-dual wisdom of Heruka. "Brahmā and so forth" refers to the offerings accomplished by all.
The "supreme of the four supreme" is the single knowledge and mantra of the ḍākinī Vārāhī. The "king" is the dual knowledge and mantra of Heruka. The "mantra and so forth, the samaya, and the vow" are the third. The "jewel" is the fourth: the wisdom of yoga and the non-dual wisdom of method and insight.
Regarding the maṇḍala, one should offer drinks and so forth with the lotus-hand of the person. One should also partake of them in that same manner of suchness. Likewise, if accompanied by offerings, it is an offering to me. The yogins together with all the heroes abide non-dually therein. As for the assembly there, just as my body is worshipped, so should one worship all. Whoever desires non-duality with the self should be absorbed into the nature of the person and abide in all things, having abandoned all else. The rest is easy to understand. This is the forty-first chapter. For one month, one should perform meditation, recitation, and so forth. Then, when the yoginī shows the signs, one will meet her from elsewhere and see her in person. Having made an image from rice flour, one should write the name of the person to be accomplished and the mantra-cakra on birch bark or similar material and insert it. Having anointed its body with red sandalwood and made offerings, one should perform the mantra recitation and so forth. Then, that person will be brought under one's power. Alternatively, by summoning the person to be accomplished and drinking and eating their blood, the accomplishment of the celestial realm (khecarī) is attained. This is the specific offering at the time of the maṇḍala. Regarding the samaya of the ritual, one should perform the outer and inner homa in the form of Heruka, performing the homa of liquor and meat, and offering the torma in the charnel ground. Realization is the condensation into the nature of the body of the Blessed One. The four yogas are the condensed completion of the mudrās.
Everything will be performed as long as it is to be done. That very point is stated: by the final stage of the sequence beginning with one’s own activity and so forth. This is the yoga together with the single deity yoga. There is not even the slightest other yoga to be performed beyond this. One’s own mudrā is the union of the four yogas, the mudrās, the bodies, the mantras, and the hand symbols. Having displayed and beheld the forms of the drops and the nāda, which are the distinctions of the dharmakāya, sambhogakāya, nirmāṇakāya, and mahāsukha, the characteristic of that which is without application and without intrinsic nature is the yoga of Mahāmudrā. Regarding Mahāmudrā, some say it is a word whose meaning is the very abandonment [of conceptualization]; this is the view of some. Through the divisions of action, such as virtue and so forth, it has the meaning of pacification and so forth. Some say that by focusing on the syllable HŪṂ at the navel, heart, and so forth, it is described as "leaping" and so forth, depending on the distinctions of the entities. The abandonment of the undesirable consists of liberation, pacification, killing, and wrathful activity. Regarding the bell and so forth, there is also no fixed certainty of casting [the ritual objects]. The explanation of "cloud" is the long [vowel]. "Cow" is the short [vowel]. Just as cows, making the sound "u," drink with their necks bent and emit [the sound] slowly with passion; just as snakes, making the sound "phu," immediately cut [through]; consciousness is "pulu," which is eightfold. For the purpose of subjugation, it is called the "Great Secret." The "outer path" is that which is directed toward the outer path.
Method is characterized by the close observation of service and honor. It is the method for indicating signs and manifesting realization, just as water collects in a well and so forth. It is the object of apprehension, the vast array of activities in the form of Heruka. The guru is the one who reveals that wisdom, the sequence of meditating on the path and so forth. Some say this should be understood as the teaching of the treatise and so forth. It is the method for indicating the characteristics of the treatise. These are the forty-second chapter. "Listen" refers to the Blessed One. "I" refers to Vārāhī. "Explain" refers to the extensive expression of the Lakṣābhidhāna. Here, the "single pillar" and so forth are the celestial mansion of the maṇḍala. Otherwise, it also resides within the navel. There is a lotus. Upon that lotus is the Blessed One, because of the emptiness that is without intrinsic nature and without parts. The aspects of parts are the drops of the body, the nāda, and so forth. "Free from afflictions" is the view of some. "Untainted" is the view of some, meaning the absence of intrinsic nature and the absence of substantial entities. Vārāhī is joined in union, embracing the mouth, correctly facing the Blessed One himself, the bhaga. Some say that in the navel lotus, this prajñāpāramitā resides. "Knowledge" here is the principal body, by way of being oriented toward the sublime Dharma and by way of generating faith. "First" and so forth are what are thoroughly accomplished here. Having blocked all the winds without exception...
The absorption of the all-pervading space that ceases the mind and mental factors. Its form is the melting of the indestructible body-mass endowed with the drop (bindu). Then, that too is the drop and the nāda as before. Then, everything is non-apprehended and the mere mind that is without an object of apprehension. That, too, is the dharmadhātu called "mind." This is the forty-third chapter.
In that regard, "padma" is the lotus. "Tathā" is because it is the indestructible magical display (māyā) of the perfection of insight (prajñāpāramitā) and because it is suchness (tathatā). "Having a form through various magical displays" is the view of some. "The moon of the head" is at one's own heart. "The navel" and so forth are the completion of the preliminary yoga itself. The lotus has thirty-three petals and a filament. Residing upon the moon, the indestructible bodhicitta is the āli entering from the left, and the kāli circling to the right outside of that are method and insight. Having joined them in union, they circle facing downward and upward in perfect alignment. One should look at that very emptiness. These are the dharmakāya, sambhogakāya, nirmāṇakāya, and mahāsukha lotuses and moons. Regarding "pure" and so forth, some say that one should look at the sun rising and setting from the nostrils through the movement of the pure āli and kāli. "Pure" is a brief indication.
Here, the yogi’s sun and moon rise externally and circulate, setting at the nose. The mind is unmoving, and there is no substantiality to the movement of the winds. At the tip of the nose is the sarvadhāraṇī (all-shaking), the crow-faced bindu, the size of a mustard seed. Movement is the supported; non-movement is the support. Through this sequence of meditating with certainty on the wisdom of emptiness regarding sounds and so forth, one will see and directly realize awakening. Previously, one was directed by the afflictions. Then, through the activity of one’s own nature, the afflictions are abandoned, and the collection of bliss of the yogic object is attained—so some say. The yogi is characterized by signs. One should visualize the goddesses of the desire realm who experience the enjoyment of the qualities of desire, and dwell in an excellent abode. The goddesses of the form realm have the food of joy and so forth, which are the concentrations arising from the mind. Those of the formless realm enter into the attainments of the food of meditative absorption and so forth. The three—space, consciousness, and the perception of nothingness—are the mental factors of the peak of existence. Within the dharmadhātu, the mental consciousness and so forth are experienced. The dharmadhātu is the clear light. The Buddha is the manifest awakening of union. One-pointedly contemplating, even the nāda is merely the form of a subtle particle.
Some say that this becomes the subtle primordial wisdom (jñāna) that transcends all conceptualization (kalpa). The phrase "mindless" and so forth is an explanation of the inconceivable. Ultimately, there are no particles. The subtlest of subtle particles is the maṇḍala-cakra. By contemplating and visualizing the seed-syllable as the nature of the maṇḍala-cakra and so forth, one attains the five clairvoyances (abhijñā): the divine eye, the divine ear, the divine nose, the knowledge of others' minds, and the knowledge of recollecting former abodes. The sixth is the direct realization of the clairvoyance of the exhaustion of defilements (āsravakṣaya). Through the clairvoyance of the exhaustion of defilements, one knows exhaustion and becomes certain of the clairvoyance; when this exhaustion is seen in every respect by the knowledge of exhaustion, it is the clairvoyance of the knowledge of exhaustion. Furthermore, "not arising again" means that by the meaning of clairvoyance, there is no further birth; this is the clairvoyance of exhaustion, and here "exhaustion" is the absence of substantiality. Moreover, the non-arising again is the direct realization of the eight consciousnesses. "All-knowing" refers to the performance of all emanations, namely the emanation body (nirmāṇakāya), the wisdom body (jñānakāya), and the dharma body (dharmakāya). "Seeing the peak of power" refers to the saṃbhogakāya, which is never satiated by beholding its form and, like a wish-fulfilling tree, performs the welfare of beings without conceptualization. This is taught as "the remainder." "Arising" means perfection. It teaches the dharma of birth and is the entity that is eternally uninterrupted.
Regarding the phrase "As long as" and so forth, the deity yoga is taught: "As long as" refers to the physical distraction of assuming all the families, which is the dance. The "vastness of speech" consists of the utterance of sounds such as hūṃ phaṭ kīlaya kīlaya and so forth; the five ultimate entities are the mudrās and bodies perfected from their respective mantra seeds. One generates the body from one's own seed syllable. Specifically, these are the glorious Heruka, Vajra, Buddha, Ratna, Padma, and Viśva-ḍākinīs. "The state" refers to abiding in and entering into the distinction between method and insight. The "four-petaled lotus" refers to the four lotuses. The "wheel" is the four-petaled lotus within the celestial mansion, upon which are the four ḍākinīs. At the center, a single ḍākinī revolves. These constitute the forty-four. One should fashion an image of the patient using the ritual substances. "As long as" means that the hair of the image should be the same length as the patient's; one should cut the thread spun by a maiden into pieces and fashion the image. Having prepared the image with a canopy of cotton cloth and so forth, and beautifying it with flowers and the like, one should place it before the patient like a corpse. Then, one should perform the service (sevā) with the heart mantras and near-heart mantras of the Blessed One and the Blessed Lady, as well as the mantras of the entire maṇḍala retinue. One should exert the pride of that deity and invoke it. The wisdom being (jñānasattva) should then be absorbed into it.
One should consecrate [the practitioner] with the seed-syllable of their chosen deity, don the armor of the six heroes, and don the armor of the six syllables of Vārāhī. Protected by the two mantras of the Lord and the Lady, they should don a new red garment. One should also set out the specific flowers and garlands of the essence mantra, as well as incense. Then, whatever ornaments and so forth are to be discarded, all of those should be placed in front of them. Then, the entry [of the spirit] should be expelled. The departure of the hungry ghost is the rite of intimidation. "O, O, wood!" With external bracelets and so forth, the ācārya is adorned with bracelets and so forth. Having bound the waist-cloth and grasped a sword as a weapon, having bound the uṣṇīṣa and performed the donning of armor and so forth, one proceeds surrounded by the heroes and so forth. The charnel grounds such as the Primordial and so forth are the old [sites]. Then, the syllable HŪṂ should be uttered, and the one performing the rite should say, "Go!" Then, a peaceful homa should also be performed. The maṇḍala should also be constructed. In the eight cardinal and intermediate directions, the mantras of the eight [goddesses] such as Kākāsyā should be arranged. In the center, a likeness [of the patient] should be placed with the head facing south, marked by the ācārya with the mantra. Having removed the armor and so forth from the constructed likeness, one should place them upon the body of the patient. Furthermore, having performed protection with the Sumbha mantra and so forth, one should visualize the patient as white and liberated from disease; if they are freed from disease, it will become like this. The ācārya is in the posture of the left leg extended.
Protection is that which covers the object to be protected. The "likeness" is the body. To cross over that likeness, the severing of Devadatta’s suffering is death itself; having cut it with a sword, [the pieces] are for Indra and the others, such as the Eastern Crow-Faced One. For the eight Mātṛs, having cut it into pieces, one should offer it with the heart mantra for the sake of pacification. Then, all the requisites remaining in that place should be offered to the ācārya. Liberation from illness is pacification. Then, everyone who has entered there should bathe, and after the torma has been offered, they should first be made to eat it. Others and so forth should also be made to eat it. They should be gratified with clothing and so forth. Then, pacification will be accomplished.
This is the commentary on the forty-fifth chapter of the Śrī Herukābhyudaya. The commentary on the Śrī Herukābhyudaya, the king of Yoginī tantras, titled The Brief Letter, composed by the master Candrakumāra, is complete.
By whatever merit has been accumulated through composing this commentary on the difficult points of the Herukābhyudaya, may the glorious Heruka arise in all various ways. Alas! The guru is relied upon by the assembly of disciples; alas! Through the guru’s compassion, the disciples [are blessed]. This commentary on the profound Abhyudaya-tantra was composed by Candrakumāra. In the southern land of Oḍiviśa, in the city of Bhañcamā, he was born into a family of physicians. He belonged to the lineage of the venerable scribes, praised by the wise among the wise.