Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This text serves as a technical commentary on the Yoginī-saṃcaryā and the Śrī-cakrasaṃvara-uttaratantra-jñānārṇava, providing a systematic decoding of the symbolic language used in the Cakrasaṃvara tantras. The work functions as a manual for the practitioner, bridging the gap between the causal stage (generation stage) and the resultant stage (completion stage). It argues that the ultimate goal is the realization of non-dual wisdom, where the practitioner identifies the physical body and its internal systems—channels, winds, and mind—with the deities and the nature of emptiness. The text commits the reader to a rigorous path of visualization, mudrā practice, and the manipulation of subtle energies (dhūtī) to achieve the result of a Buddha. By interpreting symbolic terms (such as the khaṭvāṅga as concentration) and detailing the specifics of the gaṇacakra (feast offering), the text transforms abstract tantric terminology into a concrete set of meditative and ritual instructions aimed at the attainment of the three types of siddhis.
Provenance
About this text
A commentary on the Yoginī-saṃcaryā and the Śrī-cakrasaṃvara-uttaratantra-jñānārṇava, this work belongs to the classical Tibetan tradition. It is attributed to the Indian author Vīryavajra. The text was translated into Tibetan by Kaśmīri Parahita and lo tsa ba ’phags pa shes rab, and it is preserved in the Tengyur, volume ཝ, within the collection of Śaṃvara and Related Tantras, where it extends over twenty-nine pages. The work enacts a technical exploration of the completion stage of yoga, specifically addressing the nature of the channels, winds, and mind. It details the 'forward order' regarding the downward flow of bodhicitta and the outward movement of breath, while defining the causal continuum in relation to the yogi who attains the three types of siddhis through specific methods. It further examines the factors of awakening and the branches of method. A scholar or serious reader consults this text today to understand the systematic relationship between the tantra of the origin and the actual tantra, the latter of which is divided into seventeen chapters, and to study the precise mechanisms by which a practitioner abides on the path of completion.
Cite thisAnuvāda, “An Explanation of the Manifesting of Yogiṇīs Tantra called “Clarifying the Meaning of the Words”” (Toh 1423), machine draft, 2026.https://naxiai.com/tibetan/works/toh1423
Summary & commentary
Significance
The work is significant for its role in preserving the precise technical instructions of the Cakrasaṃvara tradition, ensuring that symbolic language is not misinterpreted. For the modern reader, it illustrates the complex intersection of somatic practice, deity yoga, and non-conceptual philosophy in Indo-Tibetan Buddhism.
Structure
Passages
Section
Description
1-13
Foundations and Generation Stage
Introduction to the tantric parts, the nature of the causal continuum, the identification of aggregates with Buddhas, and the initial stages of visualization and mudrā.
14-23
Ritual and Symbolic Application
Instructions on summoning heroes and yoginīs, the nature of bliss, the definition of the nirmāṇakāya and saṃbhogakāya, and the specifics of torma offerings.
24-31
Completion Stage and Subtle Body
Detailed explanation of the completion stage, focusing on the central channel, the wind, the arrangement of deities on the body, and the traversal of root channels.
32-38
Advanced Practice and Gaṇacakra
Discussion of the unelaborated stage, the two truths, the placement of yoginīs in the sacred sites, and the four types of dance for the feast offering.
Themes
Causal vs. Resultant Stages (5, 23, 24)
Somatic Mapping and Subtle Body (2, 7, 12, 24, 31)
Symbolic Decoding of Ritual Implements (11, 35)
Non-dual Wisdom and Emptiness (16, 18, 32, 33)
Gaṇacakra and Ritual Performance (17, 20, 32, 37, 38)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaAn Explanation of the Manifesting of Yogiṇīs Tantra called “Clarifying the Meaning of the Words”·
The Commentary on the Yoginī-saṃcaryā is contained herein.
The explanation of the Śrī-cakrasaṃvara-uttaratantra-jñānārṇava begins with the homage to the first vṛttikāra, Nor-gling-pa: "By whose kindness..." and so forth, which is easy to understand. The tantra has two parts: the tantra of the origin and the actual tantra. The actual tantra consists of seventeen chapters, which are divided into three: the teaching on the generation stage, the teaching on the completion stage, and the teaching on the common rituals.
Regarding the first, the "tantra of the origin," which is the structural outline of the body, it is taught starting with "Then..." and so forth. First, the teaching on the method tantra is taught by one and a half lines beginning with "Then." The meaning of "Then" is that it is taught after the request was made to explain the uttaratantra following the explanation of the Jñānārṇava-tantra. "Perfectly" (samyak) refers to the generation and completion stages. "Universal conduct" (samācāra) means "equal conduct" (samācara); in the generation stage, it is the conduct of the solitary hero and the non-dual conduct of the heroes and heroines of the maṇḍala circle. In the completion stage, it is the non-dual conduct of the equality of the four methods and the four insights. "Ritual" (vidhi) refers to the method or the path. Because it is superior to others, it is "supreme."
In order to show the divisions of that very universal conduct, it says "the self of the three wheels." In terms of the completion stage, there are three wheels.
The wheels of the channels, winds, and mind. Meditating on the nature of these three is abiding on the path of the completion stage of yoga. How does one abide in that? It is through the "forward order" and so forth. The forward order refers to the downward flow of bodhicitta through the distinctions of the three wheels, the outward movement of the breath, and the illusion-like [nature]—these three in sequence. The reverse order refers to the upward blazing of inner heat, the inward entry of the winds, and the meditation on emptiness—these three. In the generation stage, the direction is reverse and the limit is the forward order. Just as such methods are abandoned in the Root Tantras, the conduct of abiding in non-conceptuality is the Method Tantra. Now, to teach the Resultant Tantra, one verse beginning with "In the teaching" is presented. The three, such as the nirmāṇakāya, are to be applied respectively to the first three lines. "The ritual of symbols" refers to the symbols taught by the yoginīs regarding the three bodies and so forth. In that context, "teaching" is the nirmāṇakāya appearing to those to be trained. If one wonders from where that arises, the explanation is that it arises from the saṃbhogakāya. Furthermore, whether it is the essence or the aspect of the dharmakāya is the extensive explanation. The eight lines beginning with "Whichever" teach the Causal Tantra. "Whichever" refers to the two, the generation and completion stages. "Knowing" refers to practicing. "Only" excludes any other additional causes. "Practitioner" refers to the yogin.
The word "by" (yis) means by a yogi who possesses that method. "Accomplishment" (grub thob) refers to the three types of siddhis. Thus, that distinguished yogi who attains siddhis by means of the presentation of certain methods is the causal continuum (hetu-tantra). The thirty [factors] are taught as the branches of method through four lines; the thirty-seven are the factors of awakening (bodhipakṣa). "By way of" (tshul gyis) means by way of their essential nature. "Abiding in the factors of awakening" means that all of them ultimately abide in and are meditated upon as the nature of the thirty-seven factors of awakening. The meaning of this is that whatever one meditates upon—channels, winds, or with signs—ultimately one meditates on signless emptiness. Such is the primary cause for the yogi to attain the glorious Heruka, which is explained as the object of meditation in the world.
Having thus explained the continuum from which the tantra arises, now, regarding the actual tantra, the first chapter concerns the blessing of the aggregates, elements, and sense bases, which are the branches of the generation stage. This is taught by the words "In that..." and so forth. "At the beginning" refers to the session or the sādhana. "The yogi" is one endowed with calm abiding (śamatha) and special insight (vipaśyanā). "Sovereign" (īśvara) means possessing the complete method without deficiency. "The five aggregates" is an illustration; it includes the sense bases and elements, referring to the ordinary aggregates, sense bases, and elements. "Generating the divine pride" means blocking the ordinary state through the path of encouragement and meditating on the purity of the deity.
In the detailed explanation, the aggregate of form is Vairocana, who realizes that the object of observation is like the moon in water. That very cognition is the mirror-like wisdom (ādarśa-jñāna). The same should be applied to all [the other aggregates]. Vajrasūrya and the others are names used at the time of subduing the fierce Bhairava. "The self of all Tathāgatas" means that the five aggregates, in their illusory nature, are the five families, and their dharmatā (the nature of phenomena) is emptiness. From the perspective of that empty nature, they are Śrī Heruka; because he is the dharmatā of all five aggregates, he is the self of all. Mohavajra and the others are the fierce names used at the time of subduing Bhairava; they refer to Kṣitigarbha, Vajrapāṇi, Ākāśagarbha, Avalokiteśvara, Sarvanīvaraṇaviṣkambhin, and Samantabhadra. Among them, "Great Delusion" is Vairocana. Because he belongs to that family, he is Mohavajra. The same applies to all others. Pāṇḍarā and the others are also the names of Buddhalocanā and the rest. The phrase "in that way" indicates the conclusion. This teaches that when light rays strike one's own body, they act as the condition for realizing the aggregates and so forth to be like an illusion; one should meditate on that very realization as the purity or the actual meaning of the deities. This is the explanation of the first chapter.
The second and third chapters teach the branch of the generation stage (utpattikrama), the Cakrasaṃvara of the mind. Furthermore, regarding the thirty-seven factors of enlightenment (bodhipakṣadharma), there are two [aspects]: those arising from activity, and...
There are the causal stage and the stage of abiding, which is the resultant stage. Regarding these, one meditates gradually during the causal stage, whereas during the resultant stage, one meditates instantaneously. Since the yogi takes the result as the path, they meditate instantaneously; in that regard, during the generation stage, the heroes are meditated upon as being like an illusion and the heroines as being emptiness. To demonstrate that, the passage beginning with "Then" and so forth is taught. The factors of awakening are those to be shown below. Regarding the phrase "the application of the deity yoga," the deity yoga is by way of the thirty-seven [factors]. "Application" refers to applying the factors of awakening. Furthermore, the yogi meditates that the thirty-seven deities are the appearances of their own mind; thus, at the stage of the result, the thirty-seven factors of awakening appear to those to be trained as the thirty-seven deities. Therefore, these are the cause and the result, or the signified and the signifier. The words "all of those" and so forth indicate the factors of awakening to be applied. In that regard, for an individual at the stage of the path of accumulation, the body, feelings, phenomena, and mind are the objects of observation. Mindfulness and insight are the subjects that observe. "Close placement" refers to calm abiding. "Aspiration" and so forth are the companions. "Miraculous power" refers to traveling through the sky and so forth. "Feet" are the cause, which is absorption. At the stage of the "peaks" itself, because one has mastery over generating the five [faculties] such as faith and so forth as their own similar types, they are the "faculties."
Regarding acceptance and the supreme mundane dharma: faith and the other [faculties] during these stages are called "powers" because they cannot be crushed by their own discordant factors. Awakening is the wisdom of the path of seeing. Its branches are insight and so forth. "Correct" means non-erroneous. The view and so forth are easy to understand. The correct abandonments are explained later according to the sequence of the deities. The phrase "in that way" concludes the section. Awakening is the knowledge of exhaustion and non-arising. Its "factors" are those concordant with it. This concludes the explanation of the second chapter.
Having thus explained the application, the explanation of the application of the deities is taught by the passage beginning with "In that regard." The statement "the application of mindfulness of the body is the ḍākinī" means that the application of mindfulness of the body appears as the ḍākinī. The cause of this appearance is the cooperative condition of the inclination of sentient beings. The same applies to all [the others]. This concludes the explanation of the third chapter.
Then, the passage beginning with "Then" provides a brief teaching on the Cakrasaṃvara of the body. "That which is to be correctly explained" refers to the Cakrasaṃvara of the body. The "heroes" are twenty-five; the "heroines" are thirty-seven. "Non-dual" refers to the meditative equipoise of method and wisdom. "Sublime" refers to the appearance of the uncontaminated. These are also the "limbs of the glorious Heruka's body," meaning the attire of the glorious Heruka. "All limbs" means that sixty deities reside in the body. The detailed explanation is taught by the passage beginning with "nails and so forth," starting with "Regarding the nails and teeth," which serves as the identification.
The channels in which the elements that produce the nails and teeth reside are located in the head; therefore, "meditate in that place" indicates the location. "Khaṇḍakapālin" is the symbolic representation, meaning one should meditate on oneself as non-dual with the illusion. The same applies to all [the others]. The meaning of this is as follows: visualize eight sun maṇḍalas upon the syllables bu and so forth. From the syllable HŪṂ, the eight male and female heroes of the Mind are generated simultaneously. Likewise, from ĀḤ, the eight male and female heroes of Speech are generated. From OṂ, the eight male and female heroes of the Body are generated. Similarly, the eight goddesses are generated in the eight orifices. In the four channels of the heart, the four Consorts are generated; in the center, the Blessed Father and Mother, and in the four intermediate directions, the four vases are generated. In the completion stage, one meditates on the nature of the channels and elements. This concludes the explanation of the fourth chapter.
Now, the two chapters [of the fifth] teach the emanation wheel (nirmāṇacakra). The first teaches the generation of the maṇḍala of the support and the supported, as well as the number and locations of the deities. The second teaches their colors, hand implements, and so forth. Regarding the first, the brief presentation is taught by the four lines beginning with "Then..." Furthermore, "other than the earth" refers to the emanation wheel, which is to be explained as other than the wheels of the body. "All accomplishments" refers to the three [types of siddhis]. "That which accomplishes" is the generation stage. By merely knowing and meditating upon that, the practitioner will achieve accomplishment; thus, it says, "that generation stage is explained."
Regarding the detailed explanation, the first part begins with "Just as..." and so forth. "The inner nature" refers to the established example: just as the four elements, the celestial mansion of the object, the twenty-four sacred sites, and so on, abide within the natural state of one's own body, so too is the sublime outer maṇḍala. This means that one should meditate on the maṇḍala of the generation stage, preceded by the successive layers of the external elements and so forth.
If one asks, "In what manner should it be meditated upon?" it is said, "The sublime," which refers to the appearance of the uncontaminated. This means one should meditate just as the nirmāṇakāya previously arose. To explain that very point, the text mentions "the wild" and so forth. "The wild" refers to how the maṇḍala of the support and the supported is applied, which is done through the pith instructions of the generation stage.
If one asks, "What is that like?" it is the condensation of all essences. "Essence" refers to the three accomplishments. "Condensation" refers to the pith instructions of the generation stage, which is the cause of arising. Furthermore, by the phrase "the support and the supported," the stages of meditation are shown. "Support" refers to the four elements. "Supported" refers to Mount Meru, the crossed vajra, and the lotus. Alternatively, the celestial mansion of those is the support, and the deity is the supported. "Manner" refers to the sequence. "Vairaṃpa" is the wind arising from the syllable yaṃ. "And so forth" refers to fire, water, earth, Mount Meru, and so on. "Abide" means to meditate on them as abiding. Furthermore, preceded by the successive layers of the elements, one meditates on the miraculous birth, the egg-born, the heat-born, or...
One should meditate on whichever of the womb-born deities is appropriate. As for the detailed explanation, it is taught by the words "from the guru" and so forth. If one asks, "In what manner of the generation stage should one meditate?" it is stated, "transmitted from the guru," meaning that the stages of meditation are according to the pith instructions transmitted from one master to another. "By whom" refers to the yogi, the individual who is the support for the lineage of instructions through whatever ritual. "Knowing" refers to the yogi, the person who is the basis. "From the three mountains" means it arises from those three. "The variegated lotus with its filaments" arises from the syllable HRĪḤ. "Dwelling in the center of that" refers to the principal male and female deities. "The locations of the lotus directions" refers to the petals in the east and so forth. "Variegated forms" refers to blue, green, red, and yellow. "Display" means possessing that particular aesthetic flavor. "Of the name" refers to the lotus. "Properly joined with Pu and so forth" means the twenty-four locations symbolized by the twenty-four syllables beginning with Pu. "Abiding in the locations and sub-locations" means that while they are externally situated in the twenty-four locations of Jambudvīpa as expressed by those twenty-four names, internally they abide as the twenty-four locations within the body of the yogi. "Invited and abiding in the center of the wheel, one should always worship them through yogic reasoning" means that after the wisdom being (jñānasattva) has been invited and absorbed into the commitment being (samayasattva), and following the conferral of empowerment, one worships the one abiding in the center of the celestial mansion. The syllables Pu and so forth are easy to understand.
Regarding the term "abodes" and so forth, these were designated as "abodes" by the local deities in the human language. The gandharvas designated them as "near-abodes." The yakṣas and their retinues designated them as "fields" and "near-fields." The rākṣasas and their retinues designated them as "caṇḍohas" and "near-caṇḍohas." The nāgas and their retinues designated them as "assemblies" and "near-assemblies." The asuras and their retinues designated them as "charnel grounds" and "near-charnel grounds." These were also previously occupied by those very beings.
Regarding the "mind wheel," the subduers move through the sky; the "speech wheel" subduers move upon the earth; and the "body wheel" subduers dwell beneath the earth. Thus, by the phrase "in that way" and so forth, it means one should meditate upon the emanations, the locations, and the Cakrasaṃvara of the mind until the signs are attained. This is the explanation of the fifth chapter.
Then, by the phrase "thereafter" and so forth, the commitment to explain the body colors, hand symbols, and so on is shown. "Lord and so forth" refers to the principal deity and the retinue. "Signs" refers to the hand symbols. "The collection of mudrās" refers to the six. "Own color" refers to the body color. "Hand symbols" refers to the manner of holding them. "Posture" refers to the right leg extended and so forth. "Hidden in the tantra" refers to the root tantra. The detailed explanation is shown by the phrase "Great King" and so forth, which is easy to understand. The vajra and bell are the perfection of wisdom. The elephant hide is acceptance. The battle-axe is discipline. The trident is generosity. The curved knife is wisdom. The ḍamaru is aspiration.
The khaṭvāṅga is concentration; the skull cup is method; the noose is diligence; the head of Brahmā is power. The "Vajra of Body, Speech, and Mind" refers to the deities of the three wheels. The "three syllables of accomplishment" refers to those born from the three: OṂ ĀḤ HŪṂ. Under the influence of that, they are born from the body. The phrase "of that" and so forth refers to the benefits. This is the explanation of the sixth chapter.
Now, regarding the explanation of donning the armor, which is a branch of the generation stage, first is the brief presentation. This is taught by the four lines beginning with "Then." "Then" refers to the sequence following the body wheel in terms of meditation, and following the presentation of the body colors and hand implements in terms of the explanation. The two armors are those of the Father and Mother. "By knowing" means by meditating. "Hidden" refers to the Root Tantra. The detailed explanation is taught by "OṂ" and so forth. In that regard, OṂ NAMA SVĀHĀ VAUṢAṬ HŪṂ HŪṂ PHAṬ is the mantra of the Blessed One Amoghasiddhi Heruka. Dividing that into six and joining it with the six syllables HA HI HŪ HE HO HAṂ, it becomes the armor mantra. Furthermore, with "OṂ HA," there is white Vajrasattva at the heart, holding a vajra and bell. With "NAMA HI," there is yellow Vairocana at the head, holding a wheel and bell. With "SVĀHĀ HŪ," there is red Padmanarteśvara at the crown, holding a lotus and bell. With "VAUṢAṬ HE," there is blue Heruka at the shoulders, holding a vajra and bell.
With hūṃ hūṃ ho, the yellow Vajrasūrya, holding a jewel and a bell, is placed in the eyes. With phaṭ haṃ, the green Hayagrīva, holding a crossed vajra and a bell, is placed in the ūrṇā-hair-treasure, the two wrists, and the two ankles. Oṃ haṃ hiṃ heṃ hūṃ phaṭ is the near-mantra of the Mother; when combined with the first six syllables of the names of the six goddesses, it becomes the armor of the Mother.
In that regard, from oṃ baṃ, Vārāhī is at the navel; from haṃ yoṃ, Yamī is at the heart; from hrīṃ moṃ, Mohanī is at the mouth; from hreṃ hreṃ, Saṃcālanī is at the head; from hūṃ hūṃ, Saṃtrāsanī is at the crown; and from phaṭ phaṭ, Caṇḍālī is at the five limbs. They are red, yellow, white, smoke-colored, and blue-green, respectively, and all hold a copper knife and a kapāla. By arranging these upon the Blessed Father and Mother, one should imagine that they arise in all the heroes and heroines. These seven chapters have thus taught the generation stage. This is the explanation of the seventh chapter.
Now, regarding the teaching on the ritual for summoning the wisdom being (jñānasattva) common to both the generation and completion stages: the four lines beginning with "Then" provide a brief summary. The phrase "after that" refers to the period following the armor. The phrase "having known the two armors" teaches the sequence of meditation. That is to say: first, one dons the armor; then, one invites the wisdom being and causes them to enter via mantra and mudrā. In the detailed explanation, the first part taught by the generation stage is shown by the lines beginning with "With the feet," where "pressing the feet" refers to the mudrā of the feet.
Looking upward is the mudrā of the eyes; sounding the syllable pheṃ is the mudrā of speech; and interlocking the index fingers is the mudrā of the hands. Thus, the invitation of the wisdom-being (jñānasattva) by means of these four mudrās is to be applied to three types of individuals: for those on the path of passion, it is the union of method and wisdom; for those on the path of liberation, it is the blocking of the right and left winds; and for those abiding in their own nature, it is the blocking of the extremes of permanence and nihilism.
"Definitely joining the middle fingers" refers to: first, joining the secret vajra and lotus; second, drawing the winds into the central channel (avadhūtī); and third, joining them within the path of the central channel. "Definitely joining the thumb as a firm vajra" refers to: first, meeting the position of the avadhūtī; second, joining the avadhūtī in the center of the emanation wheel (nirmāṇacakra) at the navel; and third, the focal point of discerning insight (pratyavekṣaṇā-prajñā).
"Placing it firmly in the direction of the forehead" refers to: first, meeting the channel of space; second, meditating on the avadhūtī at the crown of the head; and third, focusing on the expanse of phenomena (dharmadhātu).
"Twisting and turning" refers to: first, generating with hūṃ and phaṭ; second, churning the two sides with the churning-cord; and third, purifying through hearing, contemplation, and meditation.
"Pressing with the feet" refers to: in the first and second, blocking the winds as explained; and in the third, blocking the two extremes.
"Looking upward at the navel" refers to: in the first and second, focusing on the four wheels (cakras); and in the third, focusing on the five paths.
"Sounding the syllable pheṃ upward" refers to: in the first and second, igniting the inner heat (caṇḍālī); and in the third, [the result].
Third, the benefit of others is accomplished through the twelve branches of the excellent speech of the sūtras. Regarding the summoning of the heroes and yoginīs residing in the world systems of the ten directions: first, in the two [previous stages], the bodhicitta is summoned from the thirty-two channels at the crown of the head. Third, the summoning of the wisdom-being (jñānasattva) of one’s own continuum in the completion stage is taught by the phrase "by the mantrin." The "mantrin" is one who meditates on the absorption of bliss through the path of passion. "Heroes" refers to meditating on oneself as the deity; "yoginīs" refers to meditating on the consort as a goddess. "Blessing" is by means of mantra. "Joined at the tip of the nose" refers to the secret vajra. "The bird" refers to the consort. The "navel" is the emanation wheel (nirmāṇacakra); the "heart" and so forth are also the dharma, enjoyment, and great bliss wheels. "Blessed together with the collection of mantras" means arranging the syllables that symbolize the winds within the four wheels. "At the navel and the heart" refers to the consort. The "yoginī" is the heart mantra of the Mother. The "mantra of the Buddha-ḍākinī" is the near-heart mantra of the Mother; these two are to be arranged. "The channel in the avadhūtī" refers to one’s own heart and navel. "Blessing the heroes" means blessing with the heart and near-heart mantras of the Blessed One. "The non-duality of the yoginī and the hero" refers to the meditative equipoise of method and wisdom. "First, the hero is joy" means that joy is free from the thirty inherent natures. "Supreme joy is the yoginī."
This refers to the increase of bliss, which is the supreme joy (paramānanda) free from the ten natural states. "The entirety of the most excellent joy" refers to the innate mental bliss (sahajānanda) free from the seven natural states. "That bliss" refers to the aforementioned three joys within that state of calm abiding (śamatha). "By means of the method" refers to the oral instructions of the guru. "All-knowing" means that the innate [wisdom] arises through the realization of the emptiness of the mind.
"The celestial realm is the mind-cakra, the surface of the earth is the speech, and beneath the earth is the body." "In an instant" means that when the caṇḍālī is ignited and the bodhicitta is brought down, filling the channels, all objects become a single taste of bliss, and the form becomes one.
Now, the common branches are explained. "The gathering of those two" means that after summoning the wisdom-being (jñānasattva) of both the generation and completion stages, one causes it to enter. "Right and..." refers to rotating the right and left hands; one should cause the "supreme bliss of the ḍākinī"—the essence mudrā—to enter. Alternatively, "supreme bliss" refers to the commitment-being (samayasattva), and one should cause [the wisdom-being] to enter that.
At the crown are the two consonants and the doubled vowels. In the emanation cakra at the navel, one should arrange the thirty-four consonants and the two sets of sixteen vowels, omitting the first and the last. At the heart, one should arrange the four vowels i, u, e, o and the four ya, ra, la, va, making eight. At the throat is the letter a and the sixteen vowels. In the completion stage, "right and left" refers to causing the winds of the right and left to enter the central channel.
This is the explanation of the eighth chapter. Now, the tantra of the result (phalatantra) is explained.
Regarding that, first, the brief presentation is explained by the four lines beginning with "Then." It states that the definition to be known as the nirmāṇakāya and the definition of the saṃbhogakāya are one and the same. "Great Vehicle" (Mahāyāna) refers to non-conceptual wisdom (jñāna), as it is what is intended here. "Mudrā" refers to the dharmadhātu. Thus, the dharmadhātu and wisdom are non-dual, which is the dharmakāya. In the Yoginī Tantras, it is explained that by meditating on such a dharmakāya, the siddhi of the resultant dharmakāya is bestowed; this is how the passage should be connected: "Listen!"
In the detailed explanation, the first part, the teaching on the dharmakāya, is shown by the words beginning with "Mahāmudrā." "Mahāmudrā" is the dharmadhātu. "All yogas" refers to the means of cognition, which are calm abiding (śamatha) and special insight (vipaśyanā). It means that there is no other supreme object superior to Mahāmudrā as the object of those two. "Glorious Heruka, the great king" refers to the supreme object of cognition. "King, lord of all yogas" explains that the aforementioned calm abiding and special insight are the supreme agents of the dharmakāya.
The explanation of the nirmāṇakāya follows with the words beginning with "Ḍākinī." "Ḍākinī" refers to the Ḍākinīvajrapañjara. The phrase "equal to space" is spoken by taking what was explained in the hundred-thousand-verse and hundred-thousand-śloka versions of the tantra. If one asks what the subject matter is: "The nature of omniscient wisdom." This means the nature or the aspect of wisdom, which is the nirmāṇakāya. Furthermore:
"Śrī Heruka, the supreme hero" refers to the resultant Heruka. "The gathering of all sublime beings" refers to the gaṇacakra. "The drink of peace" refers to the actual substance. Regarding "it will be accomplished": from that cause, the result is the Buddha. "The permanent" refers to the Buddhas and Bodhisattvas. "The state" refers to the nirmāṇakāya manifested in that essence. "Faultless" refers to the appearance of primordial wisdom (jñāna). "Pūla and so forth" indicates the saṃbhogakāya; "the twenty-four places such as Pūla are condensed" refers to the ten stages (bhūmi). "The lands" refers to the places such as the pīṭhas and upapīṭhas, which are situated within the body. "One should place the identity of Śrī Heruka" refers to the body that has been made into Heruka. "The twenty-four syllables" refers to meditating on the twenty-four lands expressed by the names such as Pūla within one's own body; this is the causal saṃbhogakāya. "Great yoga" refers to the yoga of Cakrasaṃvara within the body. "In brief" refers to the characteristics of the saṃbhogakāya and nirmāṇakāya; thus it is said, "explained in brief." If one asks what those are like: "thoroughly engaging" means that those two bodies appear to engage for the benefit of others, the benefit of sentient beings. Now, for the extensive explanation of the dharmakāya, it begins with "reversal" and so forth. In that context, "reversal" means that the dharmakāya does not engage in appearing to others for the benefit of sentient beings; thus it is called "reversal." "As it was taught" means "listen, practitioners, to what is to be explained."
Śrī refers to non-dual wisdom, which is free from subject and object. "Abandoning causes and so forth" refers to the signless. "Free from arrangement" is emptiness. "Not abiding anywhere" is the wishless; its nature is emptiness—this is the nature of the three doors of liberation. "Pervasive" means all-encompassing. "Indestructible" means it cannot be affected by adventitious conceptual thoughts. In brief, it is the emptiness of the mind, the dharmakāya. "Accomplishment" means the attainment of the dharmakāya. The phrase "and the dharma" concludes all three aspects. This is the explanation of the ninth chapter.
Now, the common branches—the gaṇacakra and the bali offering—are taught. The four lines beginning with "Then" teach the yoga of arising. "When weary" means when one wishes to arise from meditation and recitation due to fatigue. "The manner of gathering" and so forth refers to gathering [the deities] into the heart. "One should not be separated from the special application" means that at all times one should not be separated from the divine pride, meditating on Heruka during the post-meditation periods. "The yoga of conduct" refers to the three: conduct without apprehension, conduct of the unimpaired family, and non-conceptual conduct.
Now, the ritual of the bali offering is taught. The lines beginning with "Previously" teach the preliminary ritual. Before offering the bali, one should meditate on oneself as the deity through the generation stage, as previously explained.
"Self-desire" and so forth refer to the result; the phrase "offering the torma for the sake of pacification and so on" indicates the time, specifically the waning moon, which refers to the tenth and the twenty-fifth. The phrase "explained" indicates the substances of the torma. The phrase "as previously explained" indicates the method of offering: having donned the armor with the previously explained mantras such as pheṃ pheṃ along with the mudrās, one invites [the deities]. The specific mantra for the invitation is oṃ ārali hoḥ and so forth. The phrase "samaya" and so forth indicates the blessing of the torma, which is the blessing of the five meats and five nectars (amṛta). "Vajra palms" refers to the mudrā for the offering. Oṃ a is the mantra. "Recite the heroes and yoginīs directly" means that one should visualize the invited heroes and yoginīs and recite; this is the mantra for offering the torma. The phrase "of the heroes" and so forth indicates the practice of oneself as the yoga; "high mountain" refers to dwelling upon Mount Meru. "Nearby" refers to whatever is available, such as alcohol and so forth. The phrase "middle winter month" and so forth indicates the supreme gaṇacakra (feast circle): from the first day of the middle winter month up to the tenth. Furthermore, on the first day, one worships the ḍākinīs of the primary sites; likewise, on the second and so forth, one worships the ḍākinīs of the secondary sites and so on. Finally, on the tenth day, one worships all of them together, and at the conclusion of the worship, the torma is offered.
The gathering of all sublime beings refers to the male and female yogis who generate themselves as deities. "All pleasures" refers to the five sensory qualities, such as form and so forth. "Foods" refers to cāru and the like. The leftovers should be placed in a vessel and offered as a bali offering. Regarding the phrase "its branches" and so forth, the benefits are shown; "come into the hand" means that because it is like something come into the hand, it is "come into the hand," which refers to the accomplishments of glory, peace, and so forth. "Then" refers to the deities of the gaṇacakra, the male and female yogis. "The glorious Heruka is pleased" refers to those yogis. "Held in the hand" means grasped in the hand. "At night" and so forth teaches the conduct of offering the bali. This is the explanation of the tenth chapter.
Now, the three tantras—the causal, the method, and the resultant—which are the common branches, are taught. First, regarding the teaching on the dharmakāya from the resultant tantra, it is shown by the four lines beginning with "Then." The support for those qualities of a Buddha, such as the six perfections, the thirty-seven factors of awakening, and the ten grounds, is the essence, the dharmakāya, which is the ultimate deity. The phrase "whatever entities" and so forth teaches the two form bodies (rūpakāya); "by whatever entities" means by whichever form bodies. "The minds of humans are perfectly joined" means whichever disciples have interest. "Its transformation into entities" means appearing as whatever is of interest to them. "Possessing various forms, like a jewel" means:
Just as a clear jewel assumes various forms depending on conditions such as clothing, the [Buddha] appears in multiple bodies in dependence upon the cooperative conditions of the disciples' inclinations. Incidentally, the specific types of methods are indicated by the words "in that way" and so forth. Those "with fear" are beginners. Those "without fear" are superior yogis who have attained the signs. "By means of concentrations" refers to beginners. "By means of concentration alone" refers to superior yogis. Alternatively, these are applied to the generation stage and the completion stage. "Conduct" refers to mundane accomplishments, while "liberation" refers to the supreme accomplishment. The passage beginning with "erroneous cognition" is a brief presentation of the individuals to be rejected. The words "of the guru" and so forth briefly present the instructions to be practiced. "As taught by the stages of the guru" refers to the meaning of the generation and completion stages. "By whom" refers to the disciple. "Quickly understands" refers to that which was taught by the guru. "Birth" and so forth refer to previous lives and the like, wherein the latencies of meditating on the deity have been awakened. "Generating faith" refers to this life. "The mode of yogic conduct" refers to calm abiding and special insight, which abide throughout life. The passage beginning with "mute" is a detailed explanation of those to be rejected. "Mute" means not knowing the recitation. "Foolish" means not knowing how to meditate on the deity. "Childish cognition" means having distracted mindfulness and an unstable mind. "Corrupted by the views of non-Buddhist treatises" refers to being influenced by outsiders. "The secret domain" refers to the two stages of generation and completion. The detailed explanation of what is to be adopted is as follows:
One relies [on the practice] with the words "Glorious Heruka" and so forth. "The glorious Heruka truly enters" refers to the descent of wisdom (jñāna). If one asks who causes it to descend, it is stated: "By the great master himself." The swift generation of accomplishments (siddhi) is due to the descent of wisdom. "Immediate conviction" refers to the generation of clairvoyance and so forth.
The "tantra of methods" refers to the "conduct" (samācāra) and so forth. Regarding that, "conduct" has already been explained. The "ritual activities" are the two: the generation stage (utpattikrama) and the completion stage (niṣpannakrama). "The three realms of existence" and so forth refer to the benefits. "Seeing" and so forth teaches the completion stage of the path of liberation; it means that if one meditates on the absorption of the four joys from the five sensory qualities and seals them with emptiness, one is liberated from sin.
"Reversing the deities" and so forth teaches the generation stage. The generation stage maṇḍala, in which the deities are arranged in forward and reverse order and meditated upon in forward and reverse order, is the maṇḍala because it is the "essence" (hṛdaya) or the means of accomplishment. "Union" and so forth refers to meditating on the deities. "Consolation of the Sugatas" refers to the purpose of the generation stage; it is the path of consolation. "The pure body" refers to meditating on the deity. "Those with little merit" and so forth means that even those of low caste or few resources will achieve accomplishment if they please [the deity]. This is the explanation of the eleventh chapter.
Now, the common branch, the tantra of methods, will be explained. First, the yoga of complete purity is taught.
One should not perform the samayas of protection and so forth, nor the maṇḍala, the celestial mansion, the recitation, the ascetic observances, or the fire offering, as these are connected to the generation stage. If one asks, "Then what should be done?" it is said: "In brief, the mind is of the nature of the body," which means, "The mind should realize emptiness." In that context, protection and the rest are necessary. Now, the completion stage, which is the nature of consciousness and wisdom, is taught: the object to be grasped is the external object; consciousness consists of the three joys; and wisdom is the ultimate coemergent. Then, that which is directly shown by the guru is to be demonstrated; for that direct path does not exist in external treatises. "Yogins" refers to those who are diligent in the methods of the generation and completion stages and in the service of the guru. Now, the generation stage is taught: the characteristics of the Teacher are the Heruka father and mother; the heroes are the twenty-four heroes and the twenty-four heroines; that is the method of generation. "In an instant" refers to miraculous birth. "The yogic self" is the glorious Heruka; the mudrā is the consort. "Entirely and in every way" refers to the support and the supported. "Reciting the mantra" is the recitation of HŪṂ. "Laughing and so forth" means that for the sake of the four types of disciples who possess desire, the path of the secret mantra's encouragement is taught in accordance with them. "Higher and higher" means that after the generation stage, one should meditate on the completion stage.
"Other forms are like grass" means that other paths have no fruit. Now, the completion stage is explained: "That very [reality]" refers to the wind that has been inserted into the central channel (dhūtī). "Unchanging" refers to the abiding wind. "That very [reality] is the wisdom of the Buddha" refers to having inserted the life-force into the dhūtī and sealing it with emptiness. "Male" is the outward-moving wind; "neuter" is the abiding [wind]; "and so forth" refers to the inward-entering [wind]. "Holding the subtle heart mantra" means having inserted the winds of the right and left into the central channel and transformed them into the wind of space. Sealing that with emptiness is what is called "the self-arising wisdom." Regarding "whoever holds [it]" and so forth, and "without that," it means if the wind or life-force is not inserted into the dhūtī. "This is the heart essence" refers to this bliss-emptiness. Now, the profound completion stage is taught: "All these beings are the nature of the five Buddhas" refers to the point of attaining the fourth empowerment. "Like dancers and fine paintings" is the analogy. "Great bliss" is the bliss-emptiness. "The experience of the single" is the mind itself as clear light. "Performing the dance of the manifold" is appearing as manifold. Now, the generation stage is explained: "Sitting" and so forth teach those very [points]; "sitting" consists of five; "arising" consists of seven; "entering" is the mind entering between the sun and moon; "completion" consists of three; "blessing" consists of two; "empowerment" is one; "absorption" consists of two; and "offerings" are three.
There are two summaries. Thus, those nine are the summary of the generation stage. Next, regarding the "other names for the ritual": these are names designated other than the nine aforementioned realities. "Method and insight" refers to the vowels and consonants. "In that very [state], all are generated" means generating the deities through the blessing of the three syllables. "This is the Blessed One" refers to those syllables, which are the essence of method and insight. "All deities" refers to the sixty-two. "Of the mantras" means that all mantras arise from the vowels and consonants. "Ornaments of the deities and so forth" refers to the arrangement of pu and so on at the locations of the body.
Now, the completion stage with signs is taught: the vowels are the nature of insight, the drop at the navel; the consonants are the method, the drop at the heart. "Visualizing in front" means making it manifest. "Abiding in the great yoga" means abiding in the completion stage with signs. "A perfectly complete moon mandala, meditate on it abiding at the base of the navel" means that by igniting the inner heat (caṇḍālī) at the navel, the bodhicitta at the heart is brought down and made of one taste with the blood at the navel. "The syllable" refers to the drop of bliss. "Body, speech, and mind" are the three purities. "Vajra" is being free from the eighty innate natures. "The deity's body" is the absorption of bliss. "Those are" refers to the signless. "Beyond form" is the negation of the apprehended; "non-entity" is the negation of the apprehender; "inconceivable" is the non-duality of apprehended and apprehender. This is the explanation of the twelfth chapter.
Having thus explained the five chapters on the common branches of the generation and completion stages, the five chapters on the completion stage are now presented. This is briefly introduced by the words "Then..." and so forth. There are twenty-four heroes and thirty-seven yoginīs. If one asks where these are to be meditated upon, it says: "The great yoga of glorious Heruka." This refers to meditating upon them within the body of the yogin; at that time, it is the "great yoga." Regarding the "locations," these are the twenty-four specific parts of the body designated by the names of places such as Pullīramalaya and so on. The detailed explanation begins with "Pullī" and so forth. Externally, these are designated by the twenty-four spokes of the wheel in the generation stage. Internally, they are designated by the twenty-four specific parts of the body. Of these three, in this context, they refer to the body. For the yogin meditating on the completion stage, by causing the bodhicitta to descend, the elements of the twenty-four channels are purified. At the moment bliss arises from wherever the bodhicitta is, that is established as the "location." "Pu" and so forth are the initial letters of the names. "Whatever it may be, that is the arrangement" refers to the arrangement of the great armor upon the body. "Sleeping" and so forth refer to the benefits. If one asks where this is explained, it is in the passage beginning with "The tantra of names..." The "tantra of names" in one hundred thousand sections refers to the Śatasāhasrikā. The condensed version of that is the Gaganasamāyā-tantra, which is extracted as one hundred thousand verses from within the one hundred thousand. The "wisdom tantra" called "the great secret" is the fifty-first chapter extracted from the hundred-thousand-verse version.
Regarding the explanation of these, the statement "the explanation of the Explanatory Tantra" refers to the explanation of the Abhidhāna-uttara-tantra. Now, the explanation of the Resultant Tantra, which was taught through symbolic terminology from the first chapter, is as follows: "By the teaching," and so forth, has already been explained. "Nirvāṇa is the Dharmakāya." "The three bodies are explained as the three wheels" means either the three of channels, winds, and the factors of awakening, or else the three of the emanation body, the body, and the mind. "Merit," and so forth, means that the two bodies arise from the two accumulations and abide in the two truths. Now, the causal tantra shows what is to be abandoned: "Those of inferior intellect," and so forth, is easy to understand. "Part" refers to the fortunate; "non-part" refers to the unfortunate. Now, the classification of the goddesses of the gaṇacakra is "the purifiers," and so forth. The "purifiers" are the goddesses who hold the mind. "Empowerment" refers to the conferral of the secret empowerment. "Heroes" refers to those of the gaṇacakra. "Abiding by command" refers to the offerings. "Conduct" refers to the nourishment of the elements. "The principal one who liberates from saṃsāra" means that it is the extraordinary tantra for beginners who possess the element of passion to attain awakening. "Emanated from all the Vedas" means that "all the Vedas" is primordial wisdom (jñāna), and because they arise from that, they are emanations—those born from primordial wisdom. Alternatively, "all the Vedas" refers to excellent past karma, and because they arise from that, they are emanations—those born of the field.
Furthermore, the "entirety of the Vedas" refers to empowerment and samaya, and their emanation is the mantra-born. "The philosophical tenet" refers to the tenets of Secret Mantra. "Conceal the Buddha from the non-Buddhists" means those who have no interest in meditating on bliss and emptiness. "Sound" refers to Sanskrit. "Corrupted sound" refers to the common vernacular; having understood such verbal and physical symbols, one should follow this very [text] based on direct perception. "The summarized meaning and the adopted branches" means that the summarized meaning of the twelve chapters on the gaṇacakra of the Root Tantra is explained here. "By whom" and so forth refer to the benefits. "Previously taught to the noble ones for the sake of beings" refers to the Root Tantras. "Concealed" refers to the Root Tantra.
Now, the accomplishment of the various activities of the syllables is taught. "In the great tantra" and so forth refers to the Śatasāhasrikā and other [tantras]. The "mantra syllables" are the fifty syllables. "Accomplishment" refers to the activity. "The activity of the action" refers to the activity of the syllables. "Virtuous and non-virtuous" refers to the activities of pacification and wrathful rites. "Having examined, one should act" means according to one's desire. The "end of the syllables" is Ha. The "center" is the A that exists within all of them. "Of that, all" refers to the fifty syllables. The meaning of this is as follows: as explained in the Vajraḍāka, by visualizing at the locations of the body a "syllable yantra" in which each syllable, such as A, is surrounded by the remaining fifteen, one performs the various activities.
Likewise, one should visualize the yantra of each individual consonant surrounded by its own class of letters. This concludes the explanation of the thirteenth chapter.
Now, the hand offerings and so forth are taught. The word "then" is as before. That which is hidden in all the tantras refers to the ritual of the hand offering. The four Buddhas are the four vases. Seated upon their seats are the five nectars. These five nectars are the essence of the five Buddhas and their consorts; the vajra and so forth are the five Buddhas such as Akṣobhya. The ḍākinīs and so forth are the five consorts. The twenty-four Vajra Heroes are the lords of those [consorts], the five families. The four vases are the four Buddhas in the form of the four wisdoms, such as the mirror-like wisdom. Non-duality and the union of non-duality are the non-duality of the five means and the five insights. Non-duality refers to the four goddesses and the four vases. The substances are the flowers and so forth; "flowers" refers to the self-arisen, and "and so forth" refers to the five meats and five nectars. "Each one" means that the deities are to be offered to sequentially with the mantra. The mudrās are the five. "And so forth" refers to the six armors. The supreme body is the mandala of the deities. Regarding the phrase "those who have reached the far shore," the deities of the six armors are the six perfections; they are to be placed upon the hands at the time of the hand offering. "And so forth, the possessors of wisdom" refers to the wise yogi who tastes the nectar and receives empowerment; [this refers to] the fingers of the left hand and—
One should arrange the six heroes on the fingernails and also place them on the palms of the hands. Regarding the phrase "the six yoginīs in sequence," they are to be arranged on the right and left. "Vajrasattva and so forth" refers to their arrangement on the right. Regarding the phrase "praise with the hand offerings and so forth," this means one should perform the hand offerings, the torma, and the feast gathering (gaṇacakra). Regarding "mixing the five with the five nectars," this refers to the nectar of milk and the bodhicitta offering, which are consecrated by the three syllables OṂ ĀḤ HŪṂ.
The phrase "conduct" refers to the benefits: it means that if one practices with the desire to fulfill a need for what one lacks, it will be accomplished. Regarding the phrase "even if the mind is otherwise," this means that accomplishment is achieved whether the mind is distracted or not distracted. Regarding the phrase "these heroes," it means that by performing the feast gathering with heroes and yoginīs who possess the proper characteristics, one attains the accomplishments (siddhi). This concludes the explanation of the fourteenth chapter.
Now, regarding the teaching on conduct, first, the brief presentation is given by the two lines beginning with "Then..." Non-dual conduct is the equal taste of the main practice and the post-meditation state. Regarding the detailed explanation, there are three parts. First, the teaching on the time for conduct is shown by the passage beginning with "First..."; "first, the yoga of meditative equipoise" refers to the beginner yogin who meditates on the meaning of both the generation and completion stages, striving to generate power until signs are attained. Once signs are attained, the phrase "the ascetic observance of mental engagement" refers to the generation stage as a single hero, and...
The conduct of one who is like a regent.
Regarding the completion stage, there are the elaborate, the unelaborate, and the extremely unelaborate. The passage beginning with "sentient beings" and so forth teaches the purpose: the "places to be traversed by the great hero" are the four root channels. "Arising from the limbs of living beings" refers to tiger skins, elephant skins, and so forth. "Seeking bliss, one protects bliss" means that a yogi who desires to possess the absorption of bliss should not let it lapse into the state of "separation from joy." "Abandoning the sacred thread for the sake of offering" refers to the generation stage. "The purity of Heruka" refers to abiding in that specific attire. "The fruit of liberation" is the supreme accomplishment. "Pleasing all yoginīs" is the absorption of bliss.
Now, the actual conduct is taught. Of its three types, first, the teaching on the elaborate conduct is shown by the passage beginning with "the root mantra" and so forth. Furthermore, at the time of the conduct, one should wear upon the body a sacred thread (brahmasūtra) consecrated by the root mantra. The remainder is to be understood by analogy. "Sacred thread" or "mantra" refers to the sumbhani mantra. "Holy life" (brahmacarya) refers to knowing the process of emanation and reabsorption. "With the eight lines" refers to oneself. The "unelaborate" refers to the passages beginning with "during the day." In that context, "day" is the nature of appearance, and "night" is the hidden nature of appearance; all should be understood as method and insight. "One should not act" refers to the time when the emptiness of the mind is realized. "Glorious Heruka abides as the ground" refers to the very moment of realizing the nature of the mind (dharmatā). "The five families" refers to the five, such as the kṣatriya and so forth.
One family is Heruka. The terms "non-dual" and so forth indicate the utterly unelaborated; "non-dual" refers to the aspect free from subject and object. This concludes the explanation of the fifteenth chapter.
Now, the feast offering (gaṇacakra) is taught. Regarding that, there are five parts, the first of which is the teaching on the purpose: "Furthermore," and so forth. "At the end of time, accomplishments will not be attained" means that during the age of the five degenerations, even if a yogi practices, it is difficult to obtain the result. Why is that? It is stated, "The mind," and so forth; the mind having become otherwise is due to the abundance of afflictions. Because bliss is not achieved and one becomes possessed of suffering, the feast offering is taught as a remedial ritual for such a case.
With the words "Exerting oneself," the result is shown; the desired object is the three accomplishments. As for how the self of that very [yoga] is the wisdom of Heruka: for example, just as the wisdom of Heruka arises in the yogi through the four mudrās of method, clairvoyance also arises in the yogi, as taught by the words "Whatever is desired," and so forth. This is taught by the words "This dharma," and so forth; the words "This dharma" serve as the conclusion.
Now, the method is taught by the words "Insight" and so forth; the yogi who performs the feast offering has made [their practice] into great insight. "Non-dual" means the absence of conceptualization. "Vow" refers to the yogis who have entered the attire of the deity. "Āli" is insight and "Kāli" is method; without realizing this collection of causes and conditions, one does not know the dharma.
It is said that for an individual who desires the result, relying on other methods is pointless. Regarding this, the Root Tantra states: "Just as is the union of insight and method." The teaching that the meaning of the tantras and other supports is subsumed within the two truths is expressed by the words "the sūtras and so forth." The explanation of the specific vehicles, such as the Sūtra class, is taught for the sake of attaining awakening. Furthermore, "relying on the two accumulations" refers to those very accumulations. "I have explained that everything relies on the two truths" refers to the time when the Vehicle of Characteristics was taught during the intermediate eon. Although the two truths were explained as true in those [teachings], there is no method for them to arise directly within the continuum; here, in this Secret Mantra Vehicle, they are shown directly. "All elaborations" refers to the meditation on the deities of the generation stage. "To make them non-elaborate" means that, based on the generation stage, one suppresses ordinary conceptualization and meditates on the completion stage. Now, the teaching from the five tantras of method and the four tantras of insight is shown by the words "in all tantras." In the tantras of method and insight, there are the five "secret emanations," "suchness" which is emptiness, and "mind" which is the eighty innate natures. "Enjoyment" refers to the five sensory qualities. Now, the specific teaching on the Cakrasaṃvara is expressed by the words "the intelligent and so forth." Those who practice the Cakrasaṃvara are the sixty-two deities. The "signs of the yogin" are the masks.
Form refers to color and shape. The six signs and five houses are the twenty-four sacred sites of the four ḍākinīs and Vārāhī. In these, the yoginīs themselves abide. This means that in the five aforementioned houses, the five yoginīs are placed in the attire of deities. "All the places to be accomplished" means that in the twenty-four sites, the four male and female yogins are to be arranged in the attire of deities. "As previously explained" refers to what was taught in the fifth and sixth chapters.
"Ascetics equal in number to the deities" refers to the yogins. "The assembly of the heroes' mantras" refers to their placement upon the body. "On the eastern petal" means that, specifically for the sake of accomplishing the siddhi of the subterranean realm, one should act according to what arises in the Abhidhāna. The "glorious Heruka state" is the attire. The actions of body, speech, and mind are the siddhis of body, speech, and mind. By explaining this, the siddhi of the body of the subterranean realm is shown; what is not explained refers to speech and mind. This is the explanation of the sixteenth chapter.
This tenth chapter primarily teaches the completion stage. First, the brief teaching on the emanation of the deities of the generation stage during the intervals between sessions is shown by the words beginning with "Then." "The heroes arisen from emanation" refers to the sixty deities. The mind is emanated from the syllable HŪṂ. Thus, the consort Vajravārāhī, who is the emanation, is the nature of the purity of the dharmadhātu. "Method and" refers to that which arises from the union of method and insight; "all those born from the five wisdoms" refers to the deities.
Regarding the detailed explanation: first, the four Buddhas of the fire and so forth are the four skull-cups. The abodes on the lotus petals are the four Mothers, such as Māmakī and the others. "Khaṇḍakapālin and so forth" refers to the four channels of the heroes and heroines; they are taught as heroes as a means to discipline sentient beings. The eight goddesses are Virūpākṣa and the other wrathful deities. "The four gates and the perimeters" refers to their placement at the outer boundaries. Furthermore, "the great means for disciplining the various" refers to the disciplining of the kinnaras. "Abiding in the secret place" refers to abiding through the union of method and wisdom; this is the root. There are thirty-seven yoginīs and five channels of heroes. By meditating on these, one is granted the accomplishments (siddhis) as desired. "The condensed essence of the tantra" means that because the deities of the feast circle (gaṇacakra) take up the essence, it is the maṇḍala. "The disciple of the guru" means that because the Buddha, the listener, can easily realize it, it is not explained in detail. Now, the benefits are shown: "The yogi who abides in the mind" means that nirvāṇa is not shown as something separate from great bliss. Conducting oneself in that way is [conducting oneself] in great bliss. "All misdeeds are completely purified" refers to the perfection of abandonment. "Becoming a buddha in this life or the next" means possessing the five wisdoms. "Just as the misdeeds explained before" refers to the previously explained states such as being mute or dull-witted. This is the first benefit. The second benefit is: "By reciting the name of glorious Heruka," which refers to the recitation of the mantra.
"Wherever the abodes of the gods and so forth are" refers to the qualities of the gods. "Humans and so forth" refers to the qualities of humans. "By means of concentration" refers to the beginner. "Concentration" refers to the supreme yogi. Regarding the third benefit: "When the yogi is at the time of transference," and so forth. At the time of death, Śrī Heruka, the heroes, and the yoginīs—holding flowers and the like in their hands, accompanied by music and so forth—will, through mere conceptualization, lead one at the time of death to the realm of the vidyādharas known as the "Sky-farers" (khecarī).
Now, to show the inferior purpose: "Just as women delight in childish talk, / They speak of the path of worldly reliance; / Even if the path is not explained, they become bound." This means that just as women speak of beneficial talk and take pleasure in it, yet even if they speak of it, they do not explain the path of method and wisdom and thus become bound, so too is that yogi of evil karma described as being similar. Therefore, to meditate on method alone or wisdom alone is like the talk of childish women; it means the result will not be attained.
Now, the gaṇacakra (feast offering) is taught in detail: "Furthermore, that which is to be explained / Is the abode of the yoginīs, the places and so forth." This means that one should seek the yoginīs of the gaṇacakra from the twenty-four sacred sites. Furthermore, there are three types: those born of wisdom (jñānajā), those born of mantra (mantrajā), and those born of the field (kṣetrajā). Here, the teaching on those born of the field is merely illustrative.
"Śrī Heruka" refers to the time of the gaṇacakra. The detailed explanation is as follows: at Pullīramalaya, one identifies Pracaṇḍā and the ḍākinīs who dwell in her retinue, as well as the kṣetrajā born in that place. One should rely upon them after recognizing them through signs and characteristics. The same applies to all [the other sites]. "Whichever girls of these lands" refers to the three types: mantrajā, kṣetrajā, and sahajā. "The non-dual hero and yoginī" means meditating on the absorption of the four joys together with her. "Abiding in the secret mantra" means drawing the vital wind into the dhūtī. "Each yoginī" refers to those born of wisdom. "Signs" are the symbols. "Characteristics" are their color, shape, and conduct. "The left-handed practitioner" is one who takes bliss as the path. "From the terrible" refers to desire, unchaste conduct, and so forth. "Together with the method" means bliss that is non-conceptual and free from the eighty innate natures. "The necklace" and so forth teach the conduct of the gaṇacakra; the yogin and yoginī should be adorned. "The seat" and so forth teach the initial generation of the deity in the gaṇacakra, such as the possession of the site and so on. Then, "always" and so forth refers to the distribution of ornaments and the like. "Color and so forth" refers to the wearing of masks and the like. "Well-established in the path of yoga" means meditating on the absorption of the four joys.
Now, the four types of dance for the occasion of the gaṇacakra are shown: the "limbed" is the posture of the right leg extended and so forth; the "worded" is the vajra song; the "gathering" is the ornament; and the "courage" is the absorption (samādhi). "Seeing that very [reality]" refers to the supreme yogin. Regarding the explanation of the "gathering of the remainder" therein, it begins with the words "of the gatherer" and so forth. "Piercing everywhere" refers to the earrings, which is taught by the words "piercing and this" and so forth. "Binding" refers to the brahminical thread (brahmasūtra), as in "untying the action from the brahminical thread" and so forth. "Placing" refers to the anklets, as in "placing the anklets" and so forth. "Moving" refers to the girdle, which is taught by the words "the belt" and so forth. "The single life-axis thread" refers to the avadhūtī in the center of the four cakras and the three channels. "Belt" refers to the waistband. "The sixteen flavorful" refers to the sixteen constituents filled with bliss. "The garland of five channels" refers to the fifty human heads.
The Commentary on the Yoginī-saṃcaryā, titled The Clear Elucidation of the Meaning of the Words, composed by the master Vīravajra, is complete. It was translated by the paṇḍita Parahita and the translator Ārya Sherab.