Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
The Essence of Suchness Sādhana is a ritual manual designed to facilitate the attainment of Buddhahood in a single lifetime through the integration of deity yoga, mantra recitation, and internal yogic practices. The text constructs a complex correspondence between the external cosmos—including the four continents, Mount Meru, and various charnel grounds—and the internal subtle body, mapping specific syllables and deities onto channels and energy centers. It commits the practitioner to a rigorous schedule of mantra repetitions (often in the hundreds of thousands) and homa fire offerings timed to specific lunar phases and astrological signs to achieve various mundane and spiritual accomplishments, such as controlling weather or attaining enrichment. The culmination of the practice is the realization of Mahāmudrā, where the practitioner utilizes the blazing of the caṇḍālī fire to incinerate the aggregates and elements, ultimately achieving a state of non-emission and the union of object and sense faculty through the manipulation of subtle essences.
Provenance
About this text
Dedicated to the glorious Vajraḍākinī, the Tattvagarbhasādhana is a work attributed to the Indian author Vajrapāṇi. It entered the Tibetan tradition through the efforts of the translators Somanātha and gnyal mi shes rab mchog, and is preserved in the Tengyur, volume ཝ, where it comprises 30 pages. Within the Tibetan canon, it is situated among the Śaṃvara and Related Tantras. The work enacts a ritual process beginning with homage to the Supreme Bliss, Saṃvara, who is depicted trampling Kālarātri and Pārvatī while holding Īśvara and Brahmā under his power. It guides the practitioner through the visualization of a vajra fence and the identification of the sense bases and elements with specific deities, such as the correspondence of the earth element with Pāṭanī and the water element with Māraṇī. Furthermore, it provides instructions for the protection of the practitioner and the yoga through the meditation on love, compassion, joy, and equanimity, culminating in worship performed in the form of one's own reflection upon a mountain of jewels. A scholar or serious reader consults this classical Tibetan translation to examine these specific methods of visualization and the purification of the aggregates, elements, and sense bases.
This work is significant for its detailed synthesis of the 'outer' ritual world of the maṇḍala and the 'inner' physiology of the subtle body. It provides a primary example of how Vajrayāna practitioners utilize somatic alchemy and precise ritual timing to transform ordinary perception into primordial wisdom.
Structure
Passages
Section
Description
1-11
Ritual Foundations and Mapping
Initial homage and the establishment of correspondences between the elements, deities, and the internal channels and external charnel grounds.
12-21
Deity Visualization and Cosmology
Detailed descriptions of the central deity Heruka's form and the spatial arrangement of the maṇḍala, including the hells and the wheels of body and speech.
24-36
Mantra and Homa Protocols
Specific instructions for mantra recitation counts, lunar timing, and fire offerings associated with various deities for specific results.
37-41
Ritual Conduct and Internal Yoga
Instructions on ritual bathing, food offerings, and the advanced practice of Mahāmudrā involving the caṇḍālī fire and the movement of subtle essences.
Themes
Internal-External Correspondence (2-11, 14, 18)
Somatic Alchemy and Subtle Body (39-41)
Ritual Precision and Astrological Timing (24-36)
Deity Yoga and Visualization (4, 12)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Tattvagarbhasādhana-nāma. In the language of Tibet: De kho na nyid kyi snying po sgrub pa zhes bya ba. Homage to the glorious Vajraḍākinī!
Having bowed to the Supreme Bliss (Saṃvara), whose feet trample both the Destroyer (Kālarātri) and the Daughter of the Mountain (Pārvatī), who holds the three gods—Īśvara, Brahmā, and others—under his power, who wears an elephant hide, a tiger skin, and snakes, and who holds entrails, who embraces his mudrā and binds her by the hair with entrails, and who is adorned with a garland of heads, I shall write the sādhana of that very one.
First, having risen from bed and performed all the preliminary acts such as cleansing the face, the lord of yogis should sit upon a soft seat in the midst of a charnel ground—the three worlds filled with the moving skeletons and the hosts of spirits of the afflictions and secondary afflictions. Having generated the pride of the five aggregates, one should begin the protection of the place, the self, and the yoga.
The aggregate of form of the three times and the three realms is Vairocana. The aggregate of feeling is Vajrasūrya. The aggregate of perception is Padmanarteśvara. The aggregate of formations is Vajrarāja. The aggregate of consciousness is Akṣobhya. The nature of all the Tathāgatas is the glorious Vajra Heruka. Likewise, the eyes are Mohavajrā. The two ears are Dveṣavajrā. The nose is Mātsaryavajrā.
Desire is the Vajra of Speech; envy is the Vajra of Touch; and the Lord of All is the Vajra of all the sense bases. Likewise, the earth element is Pāṭanī; the water element is Māraṇī; the fire element is Ākarṣaṇī; the wind element is Lāsyā; and the space element is Padmajālinī. These are the purities of the aggregates, elements, and sense bases.
Then, one should visualize a vajra fence. Raising the left index finger to the heart, one should recite the sumbha mantra: Oṃ sumbhani sumbhani hūṃ hūṃ phaṭ | oṃ gṛhṇa gṛhṇa hūṃ hūṃ phaṭ | oṃ gṛhṇāpaya gṛhṇāpaya hūṃ hūṃ phaṭ | oṃ ānaya ho bhagavān vajrarāja hūṃ hūṃ phaṭ. Thus, one should place [the mantras] in the directions of the east and so forth. Above, one should place a lattice of arrows. With the syllable hūṃ, one should consecrate the ground as a crossed vajra; in that way, one should meditate on the vajra fence.
In front, from the complete transformation of the seed syllables yaṃ and raṃ, one should meditate on the maṇḍalas of wind and fire, upon which, from kaṃ, arises a skull cup filled with the substances vi, mu, ma, ra, śu, go, ku, da, ha, and na. One should perform the purification, multiplication, and blazing with the three syllables in reverse order. With the syllable ho, one transforms it into nectar; then, having consecrated it again through that same sequence, one should later smear it upon the body.
Then, [one should abandon] malice, covetousness, and dissatisfaction.
Regarding the phrase "those who are inclined toward desire," the instruction to "meditate on love, compassion, joy, and equanimity according to their respective numbers" refers to the protection of oneself, the place, and the yoga. Then, abiding on a mountain of jewels, one should offer worship in the form of one's own reflection—which is similar to one's own form and possesses all the qualities of sensory desire—and in one's own form. For the purpose of generating the non-dual wisdom of the outer and inner, one should perform the confession of misdeeds and so forth.
"HE" signifies that all phenomena are devoid of causes. "HA" signifies the abandonment of arising and ceasing. "A" signifies complete liberation from all desires. "RA" signifies being perfectly endowed with all bliss. "U" signifies the nature of arising and perishing. "KA" signifies being free from conceptual construction. "A" signifies that all phenomena are unborn from the very beginning; such is the meaning of these syllables.
The forms of OṂ HRĪḤ HŪṂ completely transform, and having summoned the body, speech, and mind of wandering beings, they enter into one's own body, speech, and mind. Having completely transformed into the form of one's own mind, the three syllables—by nature of the nāda and the bindu—enter into space. One should view oneself as the nature of the stable and the moving, identical to space.
Then, the world system of the four continents, which is the nature of all buddhas and possesses the three times, is the support. One should meditate on the maṇḍala of the glorious Heruka as the single form of the element of mind, both complete and incomplete, in its supported [deities]. The sequence for this is as follows: in the space element, one should meditate on the great mudrā of the source of phenomena (dharmodayā), the nature of the single Mother of the Directions. Below that is the space maṇḍala, the complete transformation of the syllable Haṃ; internally, it is the center of the lotus at the crown of the head. Externally, above that, is the wind maṇḍala, the complete transformation of Yaṃ; internally, it is the center of the lotus at the forehead. Externally, above that, is the fire maṇḍala, the complete transformation of Raṃ; internally, it is the center of the lotus at the throat. Externally, above that, is the water maṇḍala, the complete transformation of Vaṃ; internally, it is the center of the lotus at the heart. Externally, it is the earth maṇḍala, the complete transformation of Laṃ; internally, it is the center of the lotus at the navel. Externally, above that, is the excellent Mount Meru, the complete transformation of Suṃ; internally, it is the center of the secret lotus. Externally, above that, is the square mountain of jewels, the complete transformation of Taṃ, consisting of the four types of jewels and beautifully adorned with eight peaks. Above that, in space, is the variegated lotus; internally, it is the eight channels together with the center at the vajra-jewel.
Externally, above the navel, is the maṇḍala of the sun; internally, it is the fire of time. Externally, above the maṇḍala of the sun, are Umā and Maheśvara; internally, they are the semen and the menses. Having thus meditated on the seat of the Blessed One Heruka, one should meditate on the seats of the thirty-six yoginīs.
Then, on the eastern petal of the variegated lotus, at the seat of the self, is a preta arisen from the transformation of the syllable Ā; internally, it is the sixty channels and the four junctional channels that flow into the maṇḍala of the navel lotus. In these, the vital wind of the eastern channel is arrested. Likewise, on the southern petal, at the seat of the other, is a preta arisen from the transformation of the syllable Ka; internally, it is the arrest of the vital wind of the southern channel. On the western seat of mantra, it is a preta born from the syllable Ma; internally, it is the arrest of the vital wind of the western channel. On the northern seat of suchness, it is a preta born from the syllable Ta; internally, it is the arrest of the vital wind of the northern channel.
In the intermediate directions, by means of the seed syllables A, Ā, Aṃ, and Aḥ, are the skull-cups of feces, urine, blood, and flesh; this is the determination of the seats of the wisdom wheel. Then, within the maṇḍalas of fire and wind beneath the earth, are the eight great charnel grounds of the unbearable suffering of the hells in the eight directions of Mount Meru. In the eastern charnel ground, Sūcīmukha, is a preta arisen from the transformation of the syllable Śū.
Internally, it is the arresting of the vital breath in the channel of the mouth. In the southern charnel ground, the Cremation Ground, there is a preta born from the syllable ŚA; internally, it is the arresting of the vital breath in the channel of the right nostril. In the western charnel ground, the Bell of Pus, there is a preta born from the syllable VA; internally, it is the arresting of the vital breath in the channel of the anus. In the northern charnel ground, the Stench of Putrefaction, there is a preta born from the syllable KLĪ; internally, it is the arresting of the vital breath in the channel of the left nostril. In the northeast, the Corpse of a Child, there is a corpse born from the syllable BA; internally, it is the arresting of the vital breath in the channel of the left ear. In the northwest, the Snake’s Fang, there is a preta born from the syllable SA; internally, it is the arresting of the vital breath in the channel of the right ear. In the southwest, the Terrible Battlefield, there is a corpse born from the syllable GHO; internally, it is the arresting of the vital breath in the channel of the right eye. In the southeast, the Remnant, there is a corpse born from the syllable U; internally, it is the arresting of the vital breath in the channel of the left eye. These are the seats for the eight charnel grounds of Śvānāsyā and the others.
Now, for the eight seats of the Mind Wheel: there, in the eight directions of Mount Meru of the Space Mind Wheel, in the eastern spoke of Pullīramalaya, there is a preta born from the syllable PU; internally, it is the arresting of the vital breath in the eastern channel of the Dharma Wheel at the heart, and it should be placed at the crown of the body maṇḍala. In the south, at Jālandhara, there is a corpse born from the syllable JĀ; internally, it is the arresting of the vital breath in the right channel.
At the crown of the head, the syllable ja is placed. In Oḍḍiyāna to the west, the taste is born from the syllable u; internally, it is the arresting of the vital breath of the western channel, and the syllable o is placed above the right ear. In Arbuda to the north, the taste is born from the syllable a; internally, it is the arresting of the vital breath of the northern channel, and the syllable a is placed at the nape of the neck. These are the seed syllables of the seats.
In Godāvarī on the northeast spoke, the taste is born from the syllable go; internally, it is the arresting of the vital breath of the northeast channel, and the syllable go is placed above the left ear. In Rāmeśvarī on the northwest spoke, the taste is born from the syllable rā; internally, it is the arresting of the vital breath of the northwest channel, and the syllable rā is placed in the middle of the eyebrows. In Devīkoṭa in the southwest, the taste is born from the syllable de; internally, it is the arresting of the vital breath of the southwest channel, and de is placed in the two eyes. In Mālava in the southeast, the taste is born from the syllable mā; internally, it is the arresting of the vital breath of the fire channel of the dharma-cakra, and the syllable mā is placed at the base of the two shoulders. These are the determinations of the seats of the dharma-cakra.
On the eight directions of Mount Meru within the earth maṇḍala, in the eastern spoke of the speech maṇḍala at Kāmarūpa, the taste is born from the syllable kā; internally, it is the arresting of the vital breath of the eastern channel of the thirty-two outer circular channels of the saṃbhoga-cakra, and the eight inner circular channels. From among those, it is the arresting of the vital breath of the eastern channel.
One should place the syllable kā on the two armpits. In the southern Oḍra, there is the corpse born from the syllable ko; internally, this is the arresting of the vital breath (prāṇa) of the right channel. One should place the syllable o on the two breasts. In the western Triśakuni, there is the corpse born from the syllable tri; internally, this is the arresting of the vital breath of the western channel. One should place the syllable tri at the navel. In the northern Kośala, there is the corpse born from the syllable ko; internally, this is the arresting of the vital breath of the northern channel. One should place the syllable ko at the tip of the nose. This is the determination of the seats for the fields and the near-fields of the maṇḍala of speech.
Then, in the Kāliṅga of the northeast, there is the corpse born from the syllable ka; internally, this is the arresting of the vital breath of the northeast channel of the throat, the maṇḍala of speech. One should place ka in the mouth. In the Lampāka of the northwest, there is the corpse born from the syllable laṃ; internally, this is the arresting of the vital breath of the northwest channel. One should place the syllable laṃ at the throat. In the Kāñcī of the southwest, there is the corpse born from the syllable kāṃ; internally, this is the arresting of the vital breath of the southwest channel. One should place kāṃ in the heart. In the Himālaya of the southeast, there is the corpse born from the syllable hi; internally, this is the arresting of the vital breath of the southeast channel. One should place hi at the genitals. This is the determination of the seats for the cakra of speech and the cakra of perfect enjoyment, as well as the meeting places and near-meeting places.
Then, in the center of the ocean beneath the earth, in the eastern spoke of the body wheel of the eight directions of Mount Meru, at Pretapuri, there is a corpse born from the syllable Pṛ. Internally, this refers to the sixteen outer circular channels of the innate wheel at the forehead, and the eight inner circular channels. Among these, the life-force of the eastern channel is arrested, and the syllable Pṛ is placed as the sign.
In the south, at Gṛhadeva, there is a corpse born from the syllable Gṛ. Internally, this refers to the arrest of the life-force of the right channel; the syllable Gṛ is placed in the anus. In the west, at Saurāṣṭra, there is a corpse born from the syllable Sau. Internally, this refers to the arrest of the life-force of the western channel; Sau is placed on the two thighs. In the north, at Suvarṇadvīpa, there is a corpse born from the syllable Su. Internally, this refers to the arrest of the life-force of the northern channel; Su is placed on the two calves. This is the determination of the seats for the melāpaka and upamelāpaka of the body wheel.
Then, externally, in the northeast spoke at Nagara, there is a corpse born from the syllable Na. Internally, this refers to the arrest of the life-force of the northeast channel; the syllable Na is placed on the toes of the feet. In the northwest, in the land of Sindhu, there is a corpse born from the syllable Si. Internally, this refers to the arrest of the life-force of the northwest channel; Si is placed on the arches of the feet. In the southwest, at Maru, there is a corpse born from the syllable Ma. Internally, this refers to the arrest of the life-force of the southwest channel; Ma is placed on the two big toes.
In Kulutā at the southeast corner, there is a corpse born from the syllable ku; internally, this is the arresting of the vital wind in the channel of the southeast. One should place the syllable ku on the two knees; this is the determination of the seats for the charnel grounds and the near-charnel grounds of the body wheel and the wheel of great bliss. All these seed-syllables that complete the corpse seats should be meditated upon by the yogi as arising sun maṇḍalas upon the channel seats. Then, above Umā and Maheśvara, the moon of the letter cha emanates the maṇḍalas of Rāhu, the sun, and the moon. There, upon the corpses in the directions of the wisdom wheel, are four sun seats. In the cardinal and intermediate directions of the charnel grounds, there are eight sun seats. One should meditate on twenty-four moon seats upon the corpses in the cardinal and intermediate directions of the mind, speech, and body wheels. Then, having drawn the bindu and nāda from space, one should emanate the collection of seed-syllables of the letter HŪṂ, the nature of the five wisdoms, upon the center of the lotus of the wisdom wheel. In the eastern and other directions of the wisdom lotus are kā kā kaṃ kaḥ; in the directions of the charnel grounds, according to the divisions of qualities, they are ka kā kaṃ kaḥ. In the intermediate directions, they are ha hā haṃ haḥ. Arising from the phenomena of emptiness, the wisdom wheel and the eight charnel grounds become the nature of the twelve. In the directions of the mind wheel, they are ke ke ko kle.
At the intermediate points, they are called ki, kṛ, ku, and klṛ. In the directions of the speech wheel (vākcakra), by the division of the qualities (guṇa), they are called ke, kar, ko, and kal. At the intermediate points, they are called ke, kār, ko, and kāl. In the directions of the body wheel (kāyacakra), by the yaṇ and a vowels, they are called kya, kra, kla, and kva. Having arisen through the phenomena of wind, fire, water, and earth, the consonants of the three wheels, which are the nature of great compassion, become twenty-four in essence. Alternatively, they are generated by the letters of the names of the thirty-six yoginīs.
Then, the syllable hūṃ completely transforms into a five-pronged vajra. Together with the syllable hūṃ as the protector, it is the nature of Vajrasattva, emitting a mass of light rays that completely fills the entire expanse of space. By those light rays, the realms of sentient beings—both those who are perfected and those who are not—are summoned and made to enter [the vajra]. Having completely transformed, one becomes the Blessed One Heruka, possessing the maṇḍala wheel, blue in color, with four faces and three eyes. He has twelve arms and stands with his right leg extended upon Rudra and Gaurī. His yellowish-white hair blazes upward; his body is adorned with the five mudrās, he wears a crown of a garland of skulls, his body is smeared with ashes, he is beautified by a garland of heads, he possesses a sacred thread of snakes, and he is embraced by Vajravārāhī. With his two embracing hands, in the gesture of victory (vijayamudrā), he holds a vajra and a vajra-bell.
With his two hands, he holds a fresh elephant hide. In his right hands, he holds a ḍamaru drum, a battle-axe, a curved knife, and a trident. In his left hands, he holds a khaṭvāṅga, a skull-cup, a vajra-noose, and the head of Brahmā. His central face is black; the right is like a ruby; the western is like refined gold; and the left is like snow, a kunda flower, and the moon. One should visualize him with extremely terrifying fangs bared, his crown adorned with a crescent moon and a crossed vajra.
Vajravārāhī is red in color, or else identical in color to the Blessed One. She has two hands and one face, holding a curved knife and a skull-cup. Her mouth is open, her fangs are bared, and she is adorned with the five mudrās. She is perfectly endowed with the flavor of passion and is intoxicated by the flavor of blood.
In this way, the yogi should visualize himself as the nature of the absorption of perfect completion, seated upon the center of the wisdom lotus, complete with all the seats. Internally, this is the innate joy. Vajravārāhī is the light of all the light rays of that [deity], the one whose nature is inseparable from the mark of the moon. The innate joy of the body, speech, and mind at the navel, the secret place, and the vajra-jewel is called the Blessed One Heruka. Here, the innate joy is the four faces of wisdom.
Thus, the Blessed One has four faces, the nature of which are the faces of body, speech, mind, and wisdom. By the nature of those four faces, the ḍākinīs of the thirty-six families reside perfectly upon the spokes of the wheel in the north, south, east, and the other [direction].
Externally, upon the summit of Mount Meru, at the center of the variegated lotus, is the Kulinī Vajravārāhī; internally, she is upon the seat of the root channel of the secret lotus. Externally, on the eastern petal of the lotus, is the blue Vajraḍākinī, whose nature is the application of mindfulness of the body; internally, she is upon the seat of the self at the heart lotus. On the southern petal is the red Lāmā, whose nature is the application of mindfulness of feeling; internally, she is upon the seat of the other at the throat lotus. On the western petal is the golden-colored Khaṇḍarohā, who is like molten gold and whose nature is the application of mindfulness of the mind; internally, she is upon the seat of the mantra at the navel lotus. On the northern petal is the white Rūpiṇī, whose nature is the application of mindfulness of phenomena; internally, she is upon the seat of suchness at the forehead lotus.
These four have one face and four arms. Their left hands hold a skull-cup, a khaṭvāṅga, a ḍamaru, and a curved knife; these are their right hands. They wear crowns of skull-strings and are adorned with garlands of heads. All of them wear the five mudrās and are fierce, terrifying goddesses.
Then, beneath the earth, in the center of the maṇḍalas of wind and fire, is the unbearable smoke of the great hell and the eight charnel grounds. In the directions, starting from the east, are those called Pierced by Spear, Cremation Ground, Stench of Pus, and Putridity. These are to be meditated upon as having the forms of earrings, and as the four ḍākinīs and so forth, with their respective colors, mudrās, signs, and shapes, possessing the nature of right action, livelihood, effort, and mindfulness, arranged in a clockwise direction with the faces of crows, owls, dogs, and pigs.
In the intermediate directions, like the form of the earrings, are the four goddesses arranged counter-clockwise. In the northeast, at the corpse of a child, is Yamadāḍhī, who, like the goddess Rūpiṇī, generates virtuous dharmas that have not yet arisen. In the northwest, at the corpse bitten by a snake of wind, is Yamadūtī, who, like Khaṇḍarohā, perfectly protects virtuous dharmas that have already arisen. In the southwest, in the unbearable realm, is Yamadaṃṣṭriṇī, who, like the goddess Mānuṣī, utterly destroys non-virtuous dharmas that have not yet arisen. In the southeast, in the charnel ground of the embers of fire, is Yamamathani, who, like the ḍākinī, prevents non-virtuous dharmas that have not yet arisen from arising. These eight goddesses of the charnel grounds are internally located at the eight gates of the crows and so forth. These twelve ḍākinīs possess the nature of emptiness.
Therefore, the Blessed One Cakrasaṃvara, who possesses the form of non-referential compassion, has twelve eyes; this is his union with Vajravārāhī. Regarding the twenty-four lords of heroes, they are described together with the twenty-four heroes. In the eastern spoke of the mind wheel of the eight directions of the Mount Meru of space, on the Pūrṇagiri mountain, are Khaṇḍakapālin and Pracaṇḍā; internally, in the head, is the channel called Abhedyā, through which the nails and teeth flow. In the right spoke, at Jālandhara, are Mahākaṅkāla and Caṇḍākṣī; at the crown of the head, is Sūkṣmarūpā, through which the hair and body hair flow. In the western direction, at Oḍḍiyāna, are Kaṅkāla and Prabhāvatī; above the right ear, is Lalanā, through which the skin and impurities flow. In the north, at Arbuda, are Vikaṭadaṃṣṭrin and Mahānāsā; at the nape of the neck, is Vāmanā, through which the flesh flows. The enjoyments of these heroes and heroines are the four locations, which, like the four types of earrings, possess blue, red, yellow, and white colors; they are the nature of the bases of miraculous power: aspiration, diligence, investigation, and concentration. This is the stage of Perfect Joy. In the spoke of the northeast, at Godāvarī, are Surāri and Indrākṣī; above the left ear, is Khaṇḍarohā, through which the sinews flow. In the northwest spoke, at Rāmeśvara, are Amitābha and Vāmanā;...
In the center of the eyebrows is Kūrmanāyikā, born from the tortoise, who flows through the bones. At the fortress of the goddess of the Nairṛtya direction are Vajraprabhā and Laṅkeśvarī; they are to be meditated upon in the two eyes, and they flow through the kidneys. In Mālava, on the spoke of the Fire direction, are Vajradeha and Vīramatī; they are at the base of the shoulders, and they flow through the heart. These are the four secondary sites of the enjoyment of the heroes and heroines. Like the form of earrings, they are arranged counter-clockwise, with bodies white, yellow, red, and green. Their nature is faith, diligence, mindfulness, and meditative concentration; they are the Stainless Ground. Thus, the secondary sites of Indreśvarī together with the sites, and the enjoyment of Khecarī, constitute the Mind Wheel.
Then, on the eight directions of Mount Meru within the maṇḍala of the earth element, in the eastern spoke at Kāmarūpa are Aṅkurika and Dharanīdhara; they are at the two armpits, and they flow through the spleen. In the right direction at Oḍra are Jaṭila and Mahābhairavā; they are at the two breasts, and they flow through the gallbladder. These are the two sites of the enjoyment of the heroes and Vīreśvarī, the Radiant Ground. In the western direction at Triśakuni are Mahāvīra and Vāyuvegā; they are at the navel, and they flow through the lungs. In the north at Kośala are Vajra-hūṃkāra and Madirāvatī; they are at the two sides of the abdomen, and they flow through the liver. These are the two sites of the enjoyment of the heroes and Vīreśvarī, the Difficult to Conquer Ground. In the southeast at Kalinga are Cakravartin and Śauṇḍinī; they are at the two sides of the abdomen, and they flow through the kidneys. In the southwest at Lampāka are Mahendra and Kharvarī; they are at the two sides of the abdomen, and they flow through the small intestine. These are the two sites of the enjoyment of the heroes and Vīreśvarī, the Manifest Ground. In the northwest at Kulatā are Kuliśeśvara and Cakravarmiṇī; they are at the two sides of the abdomen, and they flow through the large intestine. In the northeast at Arbuda are Padmanarteśvara and Suvīrā; they are at the two sides of the abdomen, and they flow through the colon. These are the two sites of the enjoyment of the heroes and Vīreśvarī, the Ground of Presence. These are the eight sites of the enjoyment of the heroes and Vīreśvarī, the eight grounds, and the eight spokes of the Speech Wheel. They are the eight goddesses of the maṇḍala of the earth element. They are the eight goddesses of the maṇḍala of the earth element. They are the eight goddesses of the maṇḍala of the earth element. They are the eight goddesses of the maṇḍala of the earth element. They are the eight goddesses of the maṇḍala of the earth element. They are the eight goddesses of the maṇḍala of the earth element. They are the eight goddesses of the maṇḍala of the earth element. They are the eight goddesses of the maṇḍala of the earth element. They are the eight goddesses of the maṇḍala of the earth element. They are the eight goddesses of the maṇḍala of the earth element. They are the eight goddesses of the maṇ
At the tip of the nose is the goddess Rāhuṇī, who flows through the small intestine; she is the Heroine together with the Hero, the Īśvarī of the Hero, who possesses the enjoyment of the Upakṣetra and belongs to the Radiant Stage (Arciṣmatī-bhūmi). Thus, possessing the enjoyments of the Kṣetras and Upakṣetras, they are arranged in a clockwise direction like earrings, with black, red, yellow, and white complexions. They are of the nature of the faculty of insight (prajñendriya), faith, diligence, and the power of mindfulness.
Then, in Kāliṅga in the northeast, there are Subhadrā and Śyāmādevī; in Kharasīra, Dāminī flows through the ligaments of the lungs. In Lampāka in the northwest, Vajraprabhā and Mahāsubhadrā; at the throat, Tāpinī flows through the stomach. These are the Cāndoha enjoyments of the Heroine together with the Hero, belonging to the Difficult Stage (Sudurjayā-bhūmi). In Kāñcī in the southwest, Mahābhairavī and Hayakarṇā; at the heart, Ākarṣaṇī flows through the excrement. In Himālaya in the southeast, Virūpākṣa and Kākāsyā; at the bladder, Rūpiṇī flows through the urine. These are the Upacāndoha enjoyments of the Heroine together with the Hero, belonging to the Manifest Stage (Abhimukhī-bhūmi). Possessing the enjoyments of the Cāndohas and Upacāndohas, they are arranged in a counter-clockwise direction like earrings, with white, yellow, red, and blue complexions. They are of the nature of the power of absorption (samādhi), the power of insight, and the branches of awakening of absorption and diligence.
Possessing the enjoyments of the fields and near-fields, as well as the chandohas and near-chandohas, is Bhūcarī, who resides in the speech wheel. Below that, in the city of Pretapuri on the eastern spoke of the body wheel of Mount Meru within the maṇḍala of the ocean, are Mahābala and Cakravegā; in the sign, they are Raudrī, who emits saliva. In the southern city of Gṛhadevatā are Ratnavajra and Khaṇḍarohā; in the anus, they are Ūṣmī, who emits pus. In the western city of Saurāṣṭra are Hayagrīva and Śauṇḍinī; in the two thighs, they are Raktadā, who emits blood. In the northern city of Suvarṇadvīpa are Ākāśagarbha and Cakravarminī; in the two calves, they are Viyoginī, who emits dust. Thus, they possess the enjoyments of the heroes and heroines of the near-chandohas, and this is the immovable bhūmi.
In this manner, these chandohas and near-chandohas, possessing enjoyments and arranged in a circular form, are blue, red, yellow, and white in color, proceeding counter-clockwise. They are of the nature of the awakening factors of joy, pliancy, and the thorough discernment of phenomena, as well as right mindfulness. Then, in the city of Śrīpura are Heruka and Suvīrā; in the toes of the feet, they are Snehalā, who emits fat. In the land of Sindhu in the northwest are Padmanarteśvara and Mahābalā; in the arches of the feet, they are Siddhā, who emits tears.
Thus, the Heroine together with the Hero is the Mistress of Heroes (Vīreśvarī) who possesses the enjoyment of the two charnel grounds; this is the stage of Excellent Intelligence (Sādhumatī). In the southwest, at Ngor, are Vairocana and Cakravartinī; at the big toes are Pācālinī and Śmaśānī. In the southeast, at Kulutā, are Vajrasattva and Mahāvīryā; at the knees are Sumatī and Siṅghāṇī. Thus, the Heroine together with the Hero possesses the enjoyment of the secondary charnel grounds; this is the stage of Cloud of Dharma (Dharmameghā). These are the charnel grounds and secondary charnel grounds. Possessing the enjoyment of these, they are arranged in a circle, counter-clockwise, with white, yellow, red, and blue complexions. They are the nature of the branch of awakening of equanimity, right view, right thought, and right effort. Thus, by possessing the enjoyment of the assemblies, secondary assemblies, charnel grounds, and secondary charnel grounds, they reside in the body wheel of the Subterranean Dākinī (Pātālavāsinī).
These heroes, such as Khaṇḍakapālin and the rest, have one face and four arms. They stand upon corpse seats in the posture with the right leg extended. They wear garlands of skulls and crowns, and their tawny hair is terrifying. They hold the five mudrās, possess the sacred thread of snakes, and are endowed with the graceful and other aesthetic moods. They are beautified by garlands of heads. They embrace the Heroines, such as Caṇḍākṣī and the rest, and hold a vajra and vajra-bell in the heart wheel.
In the speech wheel, she holds a lotus and a lotus bell. In the body wheel, she holds a wheel and a wheel bell. In the hands of all [the deities] are a khaṭvāṅga, a skull cup, and a ḍamaru. The goddesses have one face and two arms, holding a curved knife and a skull cup. They have fierce forms with bared fangs and embrace the bodies of their consorts with their own light. In accordance with the number of wheels, all the heroes and yoginīs hold skull cups filled with blood belonging to Māras, gods, asuras, and humans.
On the eastern petal of the wisdom lotus, and in the great charnel ground of Enjoyment in the east and southeast of the mind, speech, body, and wisdom wheels, there is the nature of the mind wheel and the nature of the all-accomplishing wisdom; it bestows the accomplishments (siddhis) that accord with secret and other such activities. Likewise, on the southern petal, and in the spokes of the south and southwest, and in the great charnel ground of Enjoyment in the south and southwest, there is the nature of the speech vajra and the nature of the discriminating wisdom; it bestows the accomplishments of activities such as magnetizing. Similarly, on the western petal, and in the spokes of the west and northwest, and in the great charnel ground of Enjoyment in the west and northwest, there is the nature of the wisdom face and the nature of the wisdom of equality; it bestows the accomplishments of activities such as paralyzing.
Likewise, the northern petal, the northern and northeastern spokes, and the enjoyment of the great northern and northeastern charnel grounds are of the nature of the face of the Body and the nature of the mirror-like primordial wisdom (ādarśa-jñāna); they bestow the results of the accomplishments (siddhi) of activities such as pacification and so forth. The Blessed One is of the nature of the utterly pure dharmadhātu and bestows the accomplishments of all activities. The maṇḍalas of wind, fire, earth, and water should be understood to be situated respectively upon their own spokes at the heart, throat, navel, and forehead. The conduct of the Blessed One is distinguished by the four faces. For the sake of benefiting migratory beings, just as there are corpse seats for Vajraḍākinī and the others upon the outer seats, so too internally, all the elements are upon the vital wind (prāṇa-vāyu). Just as they abide upon the corpse seats on the spokes of their respective wheels, so too they abide upon the channels (nāḍī) of their respective wheels through the application of the vase (kumbhaka). Having thus meditated upon the single identity of the maṇḍala wheel, which is the nature of all stable and moving entities, one should perform the consecration by means of the four mudrās. In that regard, the sequence is as follows: at the head, one should visualize the assembly of goddesses of the Body-ḍākinīs arising from the syllable OṂ, surrounding [the deity] like a pratisena [reflection]. Likewise, at the throat, the Speech-ḍākinīs arise from ĀḤ.
Likewise, at the heart, from the syllable HŪṂ, arises the Ḍākinī of Mind. Similarly, upon the lotus at the navel, from the syllable TRĪḤ, arises the Wisdom Ḍākinī, completely surrounded by a host of Mamos; she should be visualized like Pratisena. Then, the masses of light rays emanating from the Wisdom Cakra stimulate the Cakras of Mind, Speech, and Body. Starting from the feet up to the head, one should meditate on the entire body as being luminous. Through the sequence of stimulation by these light rays, the Wisdom Cakra is summoned, absorbed, bound, and brought under control.
Then, having donned the armor of oneself as the union of the Vīras and Yoginīs, one should fill the beginningless and endless expanse of space with the expanding nets of light rays emanating from the pores of the skin. With the iron hooks of Wisdom light rays, one summons the hosts of Ḍākas and Ḍākinīs, each bound to their respective families of the five families, and meditates on them in the manner of an appearance of one's own mind in the space before. Having made offerings with the five sensory qualities desired by the mind, the Lord of Yogins should visualize the empowerment of the maṇḍala-circle, which is the nature of a lotus vessel completely filled with the nectar of Wisdom. Then, one should meditate on that host of the Ḍāka and Ḍākinī nets as entering into one's own body. Once again, they are emanated from the pores of the skin in the form of offering goddesses.
One should make offerings to the maṇḍala-cakra with numerous clouds of offerings equal to the dharmadhātu. One should offer praises with various and immeasurable hymns. Then, according to the sequence previously explained, the five powers endowed with the five great substances born from the letter ka situated upon the maṇḍalas of wind and fire are purified, multiplied, ignited, and transformed into nectar. Having satisfied the maṇḍala-cakra with that, one should abide in the single taste of the nature of great bliss, which is equal to existence. Thereafter, one should begin the recitation of the mantra. Through the sequence of prāṇāyāma, the sense faculties are restrained, and one should perform the wisdom recitation for as long as one does not become weary. One should perform the samaya recitation: the syllables arising from the subtle drop situated at the center of the lotus in the heart, which are of the nature of five-colored light rays, descend through the central channel; one should meditate that they enter the lotus of the goddess from the vajra, pass from her mouth into one’s own mouth, and dissolve right there. At the beginning is the syllable oṃ and at the end svāhā or phaṭ; one should meditate on this repeatedly for as long as one does not become weary. Now, the ritual for accomplishing the mantra will be explained.
First, on the full moon of the middle month of spring, one should draw a maṇḍala in a charnel ground and offer arghaṃ with the root mantra. Using a rosary of human teeth, one should recite the mantra three hundred thousand times, beginning from the fifth day of the waxing moon of each month until the end of the month. The homa should be performed with one-tenth of the recitation count. Reciting in this manner for one year results in thirty-six million recitations and thirty-six thousand homas.
OṂ ŚRĪ VAJRA HE HE RU RU KAṂ HŪṂ HŪṂ PHAṬ VAJRA ḌĀKINI JĀLA SAMBHARA SVĀHĀ. This is the root mantra of twenty-two syllables.
Then, in the second year, one should perform the recitation and homa of the heart mantra according to that same ritual: OṂ HĀṂ HĀṂ HRĀṂ HŪṂ PHAṬ. These six syllables are the heart mantra.
Again, in the third year, according to that same ritual, one should perform the recitation and homa of the near-heart mantra: OṂ HRĪṂ HA HA HŪṂ HŪṂ PHAṬ. These seven syllables are the near-heart mantra.
Then, in the fourth year, according to that same ritual, one should perform the recitation and homa of the armor mantra: OṂ HŪṂ HŪṂ HŪṂ HEṂ HEṂ HŪṂ PHAṬ. These eight syllables are the armor mantra.
Then, in the fifth year, according to that same ritual, one should perform the recitation and homa of the heart mantra of Vajravārāhī: OṂ VAJRA VAIROCANĪYE HŪṂ SVĀHĀ. These ten syllables are the heart mantra of the ten purified perfections (pāramitā).
OṂ BAṂ YOṂ MOṂ HREṂ HREṂ HŪṂ PHAṬ.
These eight syllables are the armor mantra. In that way, over six years, the mantra recitation amounts to two hundred and thirty-six hundred thousand [recitations], and the fire offering (homa) is performed two million one hundred and sixty thousand times; through this, the bodies of the yogins become purified. Now, in order to purify the face, the recitation of the four-faced mantra shall be described. During the transit of Capricorn, having drawn a maṇḍala on the shore of the great ocean and offered argha to the ḍākinī, one should recite three hundred thousand times each month for the sake of the accomplishment of secret activities, using a rosary appropriate to the activity, and perform a fire offering with one-tenth of that amount. Oṃ sumbhani sumbha vajraḍākinī hūṃ hūṃ phaṭ. These fourteen syllables are the mantra of the eastern face. For three months, one should perform nine hundred thousand recitations and nine thousand fire offerings. In the first month, use a rosary of human bone; in the second, a camel bone rosary; and in the third, a donkey bone rosary. The fire offering is performed with the mantra taught in the context of the activity. Then, during the transit of Aries, having drawn a maṇḍala in a medicinal meadow and offered argha to Lāmā, one should perform three hundred thousand recitations each month. For three months, for the sake of magnetizing (vaśya), one should perform nine hundred thousand recitations and nine thousand fire offerings using the substances taught in the context of the activity. Oṃ gṛhṇa gṛhṇa vajramāle hūṃ hūṃ phaṭ. These twelve syllables are the mantra of the southern face.
In the first month, [one should perform the recitation] with a rosary of lotus seeds. In the second, with a rosary of red sandalwood seeds. In the third month, with a rosary of red ol-se seeds. Then, during the transition of Karkaṭa, having drawn the maṇḍala on the mountain, one should offer argha to Khaṇḍarohā and perform three hundred thousand recitations of the mantra of the western face. One should perform three hundred thousand recitations over the course of three months, and nine tens of thousands of homa offerings with the substances taught in the context of the ritual activities. Oṃ gṛhṇāpaya gṛhṇāpaya vajra khaṇḍarohi hūṃ hūṃ phaṭ. These eighteen syllables are the mantra of the western face. In the first month, [one should use] a rosary of bodhi seeds. In the second, a rosary of ruraka seeds. In the third, a rosary of luṅ-taṅ seeds. Then, during the transition of Siṃha, having drawn the maṇḍala in a dense thicket, one should offer argha to Rūpiṇī and perform three hundred thousand recitations over the course of one month. One should perform nine hundred thousand recitations over the course of three months and nine tens of thousands of homa offerings. For the purpose of pacification, one should perform the recitation of the mantra of the northern face and the homa with substances concordant with the ritual activity. Oṃ ānaya ho bhagavān vajra vajra rūpiṇīye hūṃ hūṃ phaṭ. These eighteen syllables are the mantra of the northern face. In the first month, [one should use] a crystal rosary. In the second, a rosary of pearls. In the third, a rosary of conch shells. Thus, in one year, having performed thirty-six hundred thousand recitations and thirty-six tens of thousands of homa offerings, [the practice is complete].
By that, the face will become completely pure. Now, in order to purify the gates of the mouth and so forth, the recitation of the mantras shall be described. From the transit of Capricorn in the second year, one should draw a maṇḍala on the shore of the great ocean and offer argha to Kākāsyā. Then, for each direction, one should recite the eight-line mantra one hundred thousand times and fifty thousand times. Thus, for the purpose of expulsion according to the garland ritual taught for the eastern face, one should perform recitation for one and a half months, and perform the homa with the substances taught in the context of the eastern face’s ritual for four hundred thousand and four and a half ten-thousand recitations. Oṃ namo bhagavate vīreśāya vajrakākāsyai hūṃ hūṃ phaṭ; these nineteen syllables are the first line of the mantra. Then, during the half of the Aquarius transit, one should draw a maṇḍala in a medicinal valley and offer argha to Ulūkāsyā. For the purpose of summoning the assembly of the garland as taught in the context of Lāmā, one should perform recitation for one and a half months for four hundred thousand and a half [recitations], and perform the homa with a tenth part. Oṃ mahākalpagani sannibhaya vajrūlkāsyai hūṃ hūṃ phaṭ; these eighteen syllables are the second line of the mantra. Then, during the Aries transit, one should draw a maṇḍala on a mountain peak and offer argha to Śvānāsyā. For the purpose of piercing with the kīla according to the garland ritual taught in the context of Khaṇḍarohā, one should perform recitation for one and a half months for four hundred thousand and a quarter [recitations], and perform the homa with a tenth part.
OṂ JAḌAMAKUTOṬAKAṬĀYA VAJRAŚVĀNĀSYE HŪṂ HŪṂ PHAṬ. These seventeen syllables are the third line of the mantra. Then, during the half-transit of the Taurus [sign], having drawn a maṇḍala in a dense thicket, one should offer argha to Śūkarāsyā and recite the mantra five hundred thousand times using the rosary ritual of Rūpiṇī for the sake of enrichment, followed by a homa of one-tenth that amount. OṂ DAṂṢṬRĀKARĀLOGRABHĪṢAṆAMUKHĀYA VAJRAŚŪKARĀSYE HŪṂ HŪṂ PHAṬ. These twenty-two syllables are the fourth line of the mantra. Then, during the transit of Cancer, having drawn a maṇḍala at the Lotus River or in a dense thicket, one should offer argha to Yamadāḍhī and recite the mantra five hundred thousand times using the rosary ritual of Rūpiṇī for the sake of neutralizing poison, followed by a homa of one-tenth that amount. OṂ SAHĀSRA BHUJABHĀSURĀYA VAJRAYAMADĀḌHĪYE HŪṂ HŪṂ PHAṬ. These nineteen syllables are the fifth line of the mantra. Then, during the half-transit of Leo, having drawn a maṇḍala on a mountain peak, one should offer argha to Yamadūtī and recite the mantra for two and a half months—five hundred thousand times—using the rosary ritual taught in the section on Khaṇḍarohā for the sake of paralyzing, followed by a homa of one-tenth that amount and the request for departure. OṂ VARAŚŪPĀŚODYATAŚŪLAKHAṬVĀṄGADHĀRIṆI VAJRAYAMADŪTĪYE HŪṂ HŪṂ PHAṬ. This twenty-five syllable mantra is the sixth line.
Then, during the transit of Libra, having drawn a maṇḍala in a pleasure grove, one should offer argha to Yama-daṃṣṭriṇī. For the purpose of paralyzing, one should perform four hundred thousand and a half recitations over one and a half months, and four thousand and five hundred homas. The twenty-syllable mantra, oṃ vyāghrājīnī varadharāya vajrayamadaṃṣṭriṇīye hūṃ hūṃ phaṭ, is the seventh line.
Then, during the transit of Scorpio, having drawn a maṇḍala on a lake shore or the bank of a pond, one should offer argha to Yamamathanī. For the purpose of inciting hatred, one should recite four hundred and fifty thousand times with a rosary over one and a half months, as prescribed in the section on the ḍākinīs, and perform the homa in ten parts on each full moon day. The twenty-one-syllable mantra, oṃ mahādhūmrāndhakārāya vapuṣāya yamamathanīye hūṃ hūṃ phaṭ, is the eighth line.
In this way, the recitation for one year amounts to three million six hundred thousand, and the homa amounts to three million six hundred thousand. By this, the channels of the mouth, nose, anus, eyes, and ears are purified. Now, the recitation of the twenty-four-line garland mantra will be described. On the new moon of the first month of winter, having drawn a maṇḍala on a lake shore, a salt-water shore, or the bank of a pond, one should offer argha to Caṇḍākṣī for the purpose of killing. Over five days and nights, one should perform fifty thousand [recitations].
Having performed five thousand homa offerings, the recitation according to the mālā-vidhi taught in the section on the Ḍākinī for half a month amounts to one hundred and fifty thousand, and the homa offerings amount to fifteen thousand. The twenty syllables of the mantra oṃ kara kara vajra-pracaṇḍi vajra-khaṇḍakapāla hūṃ hūṃ phaṭ constitute the first branch of the mantra.
Then, on the full moon of the first month of winter, having drawn a maṇḍala in a grove or a pleasure garden, one should offer argha to Caṇḍākṣī. For the purpose of subjugation, one should recite one hundred and fifty thousand times and perform fifteen thousand homa offerings according to the mālā-vidhi taught in the section on Lāmā. The twenty syllables of the mantra oṃ kuru kuru vajra-caṇḍākṣi vajra-mahākaṅkāla hūṃ hūṃ phaṭ constitute the second branch of the mantra.
Then, on the new moon of the middle month of winter, having drawn a maṇḍala on a mountain peak, one should offer argha to Prabhāvatī. For the purpose of paralyzing, one should recite one hundred and fifty thousand times and perform fifteen thousand homa offerings according to the mālā taught in the section on Khaṇḍarohā. The nineteen syllables of the mantra oṃ bandha bandha vajra-prabhāvatī vajra-kaṅkāla hūṃ hūṃ phaṭ constitute the third branch of the mantra.
Then, on the full moon of the middle month of winter, having drawn a maṇḍala in a dense thicket or on the bank of a lotus pond, ...
For the purpose of enrichment, one should offer argha to Mahānāsā and recite the mantra for fifteen days and nights—using the rosary taught in the section on Rūpiṇī—for one hundred and fifty thousand times. Then, perform one hundred and fifty thousand homa offerings. The twenty-four syllables: oṃ trāsaya trāsaya vajra mahānāsi vajravaka daṃṣṭrāṇi hūṃ hūṃ phaṭ constitute the fourth line of the mantra.
On the new moon of the final month of winter, having drawn a maṇḍala in a dense thicket or on the shore of a lotus lake, one should offer argha to Vīramatī for the purpose of pacification. Using the rosary taught in the section on Rūpiṇī, one should recite for fifteen days and nights for one hundred and fifty thousand times, and perform one hundred and fifty thousand homa offerings. The twenty-two syllables: oṃ kṣobhaya kṣobhaya vajrapayiramaste vajrasuravīre hūṃ hūṃ phaṭ constitute the fifth line of the mantra.
Then, on the full moon of the final month of winter, having drawn a maṇḍala on a mountain peak, one should offer argha to Khaṇḍarohā for the purpose of immobilization. Using the rosary taught in the section on Khaṇḍarohā, one should recite for fifteen days and nights for one hundred and fifty thousand times, and perform one hundred and fifty thousand homa offerings. The sixteen syllables: oṃ hūṃ hūṃ vajrakharvari vajramitābha hūṃ hūṃ phaṭ constitute the sixth line of the mantra.
Then, on the new moon of the first month of spring, having drawn a maṇḍala in a valley, one should offer argha to Laṅkeśvarī for the purpose of summoning.
Regarding the section on Lāmā: having recited the mantra string taught therein one hundred and fifty thousand times, one should perform the homa fire ritual one hundred and fifty thousand times. The sixteen syllables "OṂ HRĀḤ HRĀḤ VAJRA-LAṄKEŚVARĪ VAJRĪ BHĀ HŪṂ HŪṂ PHAṬ" constitute the seventh line of the mantra. Then, on the full moon of the first month of spring, having drawn a maṇḍala on the shore of a lake, one should offer argha water to the shadow of a crow for the purpose of subduing. Having recited the mantra string taught in the section on Ḍākinī one hundred and fifty thousand times over fifteen days and nights, and having performed the homa fire ritual one hundred and fifty thousand times, the sixteen syllables "OṂ PHEṂ PHEṂ VAJRA-DRUMACCHĀYE VAJRA-DEHA HŪṂ HŪṂ PHAṬ" constitute the eighth line of the mantra. Then, on the full moon of the middle month of spring, one should offer argha water to Airāvatī for the purpose of expelling. One should perform the mantra recitation and homa fire ritual using the mantra string taught in the section on Pracaṇḍā; the eighteen syllables "OṂ DAHA DAHA VAJRA-IRAVATĪ VAJRA-AṄGURĪ KHA HŪṂ HŪṂ PHAṬ" constitute the ninth line of the mantra. Then, on the full moon of the middle month of spring, one should offer argha water to Mahābhairavā for the purpose of causing fever. One should perform the mantra recitation and homa fire ritual according to the ritual of Caṇḍākṣī; the twenty syllables "OṂ PACA PACA VAJRA-MAHĀ-BHAIRAVĪ VAJRA-JAṬILE HŪṂ HŪṂ PHAṬ" constitute the tenth line of the mantra. Then, on the full moon of the last month of spring, one should offer argha water to Vāyuvegā for the purpose of causing paralysis. One should perform the mantra recitation and homa fire ritual according to the ritual of Prabhāvatī.
OṂ BHAKṢA BHAKṢA VAJRAVĀYUVEGE VAJRAMAHĀVĪRA HŪṂ HŪṂ PHAṬ. These twenty syllables constitute the eleventh line of the mantra. Then, on the full moon of the last month of spring, for the purpose of bringing down rain, one should offer argha to Surābhakṣī and perform mantra recitation and homa according to the ritual of Mahānāsā. OṂ VASARUDHIRĀNTRAMĀLĀVALAMBINI GṚHṆA GṚHṆA VAJRA SURABHAKṢI VAJRAHŪṂKARA HŪṂ HŪṂ PHAṬ. These thirty-one syllables constitute the twelfth line of the mantra. Then, on the new moon of the first month of summer, for the purpose of pacifying epidemics, one should offer argha to Śyāmādevī and perform mantra recitation and homa according to the ritual of Vīramatī. OṂ SAPATAPĀTALAGATABHUJAṂGASARPAMĀTARJAYA TARJAYA DARŚAYA MĀ DEVI VAJRA SUBHADRE HŪṂ HŪṂ PHAṬ. These thirty-four syllables constitute the thirteenth line of the mantra. Then, on the full moon of the first month of summer, for the purpose of piercing the underworld, one should offer argha to Subhadrā and perform mantra recitation and homa according to the ritual of Khaṇḍarohā. OṂ ĀKARṢAYA ĀKARṢAYA VAJRA SUBHADRE VAJRABHADRA HŪṂ HŪṂ PHAṬ. These nineteen syllables constitute the fourteenth line of the mantra. Then, on the new moon of the middle month of summer, for the purpose of causing [rain] to fall, one should offer argha to Aśvārūḍhā according to the ritual of Laṅkeśvarī, and perform mantra recitation and homa.
OṂ HIṂ HIṂ VAJRA HAYAKARṆE VAJRA MAHĀBHAIrava HŪṂ HŪṂ PHAṬ. These nineteen syllables constitute the fifteenth line of the mantra.
Then, on the full moon of the middle month of summer, in order to cause the clouds to cease, one should offer argha to Kākāsyā, recite the mantra, and perform the homa. OṂ HŪṂ HŪṂ VAJRA KHAGANE VAJRA VIRŪPĀKṢA HŪṂ HŪṂ PHAṬ. These eighteen syllables constitute the sixteenth line of the mantra.
Then, on the new moon of the last month of summer, in order to accomplish the great sword, one should offer argha to Cakravegā and, following the ritual of Pracaṇḍā, recite the mantra and perform the homa. OṂ KṢMAṂ KṢMAṂ VAJRA CAKRAVEGA VAJRA MAHĀBALA HŪṂ HŪṂ PHAṬ. These eighteen syllables constitute the seventeenth line of the mantra.
Then, on the full moon of the last month of summer, in order to bring the nāga maidens under control, one should offer argha to Khaṇḍarohā and, following the ritual of Pracaṇḍā, recite the mantra and perform the homa. OṂ HAṂ HAṂ VAJRA KHAṆḌAROHI VAJRA RATNA VAJRA HŪṂ HŪṂ PHAṬ. These eighteen syllables constitute the eighteenth line of the mantra.
Then, on the new moon of the first month of autumn, in order to paralyze the nāga king, one should offer argha to Śauṇḍinī and, following the ritual of Prabhāvatī, recite the mantra and perform the homa. OṂ HAṂ HAṂ VAJRA ŚAUṆḌINĪYE VAJRA RATNA VAJRA HŪṂ HŪṂ PHAṬ. These seventeen syllables constitute the nineteenth line of the mantra.
Then, on the full moon of the first month of autumn, one should offer argha to Cakravarmani and perform mantra recitation and homa according to the ritual of Mahānāsā for the purpose of accomplishing the "great corpse." The seventeen syllables oṃ hūṃ hūṃ vajracakravarmini vajrākāśagarbha hūṃ hūṃ phaṭ constitute the twentieth line of the mantra.
On the new moon of the middle month of autumn, one should offer argha to Bhadrakali and perform mantra recitation and homa according to the ritual of Vīramati for the purpose of accomplishing the "fruit of nectar." The eighteen syllables oṃ kili kili vajrasuvīre vajraheruka hūṃ hūṃ phaṭ constitute the twenty-first line of the mantra.
Then, on the full moon of the middle month of autumn, one should offer argha to Mahābalā for the purpose of accomplishing the "substance" and perform mantra recitation and homa according to the ritual of Khaṇḍarohā. The twenty-two syllables oṃ sili sili vajramahābala vajrapadmanarteśvara hūṃ hūṃ phaṭ constitute the twenty-second line of the mantra.
On the new moon of the last month of autumn, one should offer argha to Cakravartinī for the purpose of accomplishing "jewels" and then perform mantra recitation and homa according to the ritual of Laṅkeśvarī. The twenty-one syllables oṃ hili hili vajracakravartinyai vajravairocanī hūṃ hūṃ phaṭ constitute the twenty-third line of the mantra. On the full moon of the last month of autumn, one should construct a maṇḍala.
In order to cause the three worlds to tremble without exception, one should offer argha to Mahāvīryā and perform mantra recitation and homa according to the ritual of Vīryacchāyā. The eighteen syllables oṃ dhili dhili vajra mahāvīrya vajra vajrasattva hūṃ hūṃ phaṭ constitute the twenty-fourth line of the mantra. Thus, in the third year, one should recite thirty-six hundred thousand repetitions of each of the twenty-four line mantras and perform thirty-six ten-thousand homa offerings. In this way, over three years, one should perform one hundred million and eight hundred thousand recitations, and ten million and one hundred thousand homa offerings. By this, the individual limbs of the mantras of the yogins will become completely pure; this is the ritual for mantra recitation. The accomplishment of the siddhis by those of childish intellect through the erroneous rituals previously taught will be in vain. Therefore, one should perform everything according to the taught ritual for twelve years with great diligence. Subsequently, having performed the gaṇacakra for one and a half months, one becomes the leader of the gaṇa on the full moon day through the power of the deity’s mantra. Together with the gaṇacakra, one will attain accomplishment and become a lord of desires. One will possess young maidens with superior qualities, equal in number to the atoms of thirty-six Mount Merus. Now, the rituals for bathing, eating, drinking, and entering into union will be explained.
There, the ritual bathing should be performed according to the procedure for the empowerment of the deity. The consumption of food should be performed according to the conduct of the samaya. Likewise, "HARITE PIṆḌAKITĪCCHA SVĀHĀ" is the mantra for the piṇḍa (ball of food). "OṂ KṢAṂ KṢETRAPĀLA ĀḤ HŪṂ PHAṬ SVĀHĀ" is the mantra for the bali offering to the field protectors. One should perform the bali offering to the spirits as taught in the tantra. The sequence for this is as follows: first, draw a maṇḍala in front. Place a great, extensive bali in its center and purify it with this mantra:
OṂ VAJRA KRODHEŚVARĪ SARVA-DRĀKYĀNI VIŚUDDHAYA HŪṂ PHAṬ.
OṂ ŚRĪ HERUKA ĀKARṢAYA ĀKARṢAYA PRAVEŚAYA PRAVEŚAYA BANDHAYA BANDHAYA TOṢAYA TOṢAYA SARVA-ḌĀKINĪNĀṂ SVĀHAYA JAḤ HŪṂ BAṂ HOḤ HŪṂ PHAṬ.
This is the mantra for summoning.
OṂ SUMBHANI SUMBHA HŪṂ HŪṂ PHAṬ.
OṂ GṚHṆA GṚHṆA HŪṂ HŪṂ PHAṬ.
OṂ GṚHṆĀPAYA GṚHṆĀPAYA HŪṂ HŪṂ PHAṬ.
OṂ ĀNAYA HO BHAGAVĀN VAJRA HŪṂ PHAṬ.
This is the mantra for giving the bali.
OṂ DŪTEKI AGRA-SAMPRATĪCCHA SVĀHĀ. Having consecrated it with the three syllables OṂ ĀḤ HŪṂ, one should place it on the ground until the meal is finished.
OṂ KHA KHA KHĀHI KHĀHI UCCHIṢṬA-BHAKṢAKA SVĀHĀ. This is the mantra for the bali of the leftovers. All of these should be performed individually at the appropriate times. As for drinking the alcohol, one should purify it with the syllable OṂ using the left hand and multiply it with the syllable ĀḤ using the right hand.
Covering [the vessel] with the palms, one should transform it into nectar with the blazing syllable HŪṂ and the syllable HOḤ using the garuḍa mudrā. Holding a drop of liquor, one should draw a source of phenomena (dharmodaya) on the ground with the tip of the ring finger of the left hand. In its center, one should draw a circular drop, and in the center of that, one should meditate on the wisdom wheel (jñānacakra) identical to the Pratisena [divination] and consisting of the nature of the thirty-seven deities, and then satisfy them. Afterwards, one should offer the torma to the field protectors and so forth.
Afterwards, one should employ a karma-mudrā endowed with the five families. One should meditate on the syllable DYĀ at the center of her lotus. At the tip of one's own [penis], one should meditate on the hero (vīra) and enter into union through the yoga of one's own yidam. One should recite the mantra: OṂ SARVA-TATHĀGATA-ANURĀGAṆA-VAJRA-SVABHĀVA-ĀTMAKO ’HAṂ. In that way, one becomes a lord of desire. Through the power of the wisdom recitation and the power of meditating on the wisdom-mudrā (jñānamudrā), one will attain the mastery of engaging with forms. Thus, by meditating on the two mudrās, the practitioner becomes a fit vessel for all worldly accomplishments (siddhi).
Regarding this, the Blessed One said in the Ādibuddha:
"The accomplishment of engaging in desire
Is to be achieved through the karma-mudrā.
Up to the limit of Akaniṣṭha,
The accomplishment of knowing forms is through the wisdom-mudrā.
Through the Great Yoga, one becomes omniscient."
Meditate on the branches of Mahāmudrā; having accomplished unchanging bliss, one becomes a Buddha in this very life. Therefore, the accomplishment of the action mudrā and the wisdom mudrā is the guru of gurus. One should meditate on that Mahāmudrā accomplishment, which bestows all the qualities of an omniscient Buddha without exception.
Regarding the phrase "with the supreme intermediate breath and the water of fragrance": here, "fragrance" refers to the lunar breath, the upward and downward flow in the lalanā. "Water" refers to the feces, the solar breath, the upward and downward flow in the rasanā. "Intermediate" refers to the flow of the seed-syllable, the dust, Rāhu, and the fire of time, the upward and downward flow in the avadhūtī. When these shifting breaths flow through the power of yoga, it is called the "supreme intermediate breath." That which bestows the accomplishment of Mahāmudrā is that very supreme unchanging bliss.
Possessing the channels of the upper and lower moon and sun, and the channels of feces and urine; possessing the channels of semen, dust, Rāhu, and the fire of time; having become of equal taste; holding the four drops of bodhicitta; the body, speech, and mind having become one; and the five-pronged vajra above and below—the nature of innate joy, free from subject and object, and devoid of causes such as the action mudrā and so forth, is the breath of the Great Vajradhara.
The yogi who has arisen from the meditation on Mahāmudrā perceives self-knowing wisdom (jñāna) as the union of object and sense faculty. Through the blazing of the caṇḍālī at the navel, the aggregates (skandha), elements (dhātu), and sense bases (āyatana) are incinerated. The nectar of the melted moon at the forehead drips down, becoming non-transmigrating and ascending upward. From this, one should accomplish the desired siddhi through the blessing of mantra and mudrā and the emergence of the Guru’s instructions, within the maṇḍala of the cakras of the coemergent body (sahaja-kāya) and so forth, which is free from conceptual construction (vikalpa) and does not abide in either cyclic existence (saṃsāra) or nirvāṇa.
Regarding the preliminary meditation for a beginner:
"As long as the yogi does not release the bodhicitta from the birth-place,
So long will the supreme joy be attained without interruption.
That very form of bliss and the form of the Buddha,
One should meditate upon oneself as being,
As long as the fluid remains stable."
Likewise:
"With the mind in the vajra posture, one should look
At that which dwells within the jewel.
Filled with the bliss of the concordant cause and so forth,
Until it becomes stainless and immutable.
Having placed the liṅga in the bhaga,
One should not release the bodhicitta.
The three realms without exception
Should be meditated upon as the form of the Buddha.
One should meditate on the union with the action mudrā (karmamudrā)
And the limbs of the wisdom mudrā (jñānamudrā).
Through the single union of Mahāmudrā,
The immutable reality itself will increase."
When the sukra arises at the lotus of the uṣṇīṣa, it is joy. At the throat and the heart, it is supreme joy; then it becomes the joy beyond joy. At the navel, it is the manifold joy; if it reaches the secret lotus, then from the secret place to the vajra jewel, the non-emission of the coemergent joy is the non-abiding nirvāṇa. It is the great passion, the immutable sovereign. With clarity like a flowing stream, one should meditate with great insight. Thus it is said. In this way, with reverence, the Blessed One, the glorious Vajraḍāka, for the sake of benefiting beings of natural disposition, [taught] the practice of that very heart mantra. One should perform it together with the words of the stages of the mātr̥kā. Likewise, may the learned forgive any faults. Whatever merit I have obtained through composing this, which is like the snow of the moon, may the worlds submerged in the ocean of afflictions and the like be destroyed, and may they become the single body of the Vajraḍāka, filled with qualities. Composed by the Bodhisattva Vajrapāṇi, who dwells on the ten grounds, the practice of the Blessed One, the Yoga Cakrasaṃvara, titled The Heart of Suchness, is complete. It was translated, edited, and finalized by the great Indian abbot Somanaṭha for the sake of Nyalmi Sherab Chok.