Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This text provides a technical determination of the sacred geography associated with Hevajra tantra, specifically the pīṭhas (seats), upapīṭhas (secondary seats), and kṣetras (fields). The author argues that these locations are not merely external geographical sites in India—such as the Snowy Mountains or the Golden Island—but are simultaneously mapped onto the internal anatomy of the practitioner's body, specifically the channels and various bodily apertures. By synthesizing causal and tantric perspectives, the text demonstrates how the twelve grounds of awakening are established through these sites. The work commits the reader to a practice of visualization where external landscapes and internal physiological points are unified. It further distinguishes the application of these visualizations based on the practitioner's capacity, ranging from those of small capacity to the greatest of the great, moving from provisional meanings to the realization of supramundane levels of consciousness.
Provenance
About this text
A treatise providing a concise and clear determination of the abodes and so forth, the Pīthādinirṇaya belongs to the tradition of the Non-dual Tantra. The work is attributed to the Indian author Śākyarakṣita. It was translated into the Tibetan language by zha lu lo tsa ba dge slong d+harma pa la, and is preserved in the Tengyur, volume འ, under the Tibetan title gnas la sogs pa gtan la dbab pa. Within this classical Tibetan translation, the work opens with homage to Hevajra and Vajrayoginī. The text argues that the abodes, such as the Stainless and the Very Difficult to Conquer, are established through the perception of suchness and the generation of the illumination of the qualities of awakening. It enacts a technical determination of sacred geography, mapping external sites—including the Snowy Mountains and the Golden Island—onto the internal anatomy of the practitioner's body, specifically the channels and bodily apertures. By synthesizing causal and tantric perspectives, it demonstrates how the twelve grounds of awakening are established. A scholar or serious reader consults this sixteen-page work today to understand the practice of visualization where external landscapes and internal physiological points are unified, and to see how these visualizations are distinguished according to the practitioner's capacity.
Cite thisAnuvāda, “Settling the Meaning of the Meeting Places and So Forth” (Toh 1606), machine draft, 2026.https://naxiai.com/tibetan/works/toh1606
Summary & commentary
Significance
The work is significant for its illustration of the 'inner-outer' correspondence central to Vajrayana Buddhism, where the physical world is reimagined as a mandala. For the modern reader, it provides a precise example of how tantric systems map deity assemblies and sacred sites onto the human body to facilitate spiritual transformation.
Structure
Passages
Section
Description
1-5
Introduction and Theoretical Basis
Homage to Hevajra and Vajrayoginī, followed by an explanation of the joy of seeing suchness and the nature of the twelve grounds as cause and effect.
6-11
External Sacred Geography
Identification of specific pīṭhas, upapīṭhas, and kṣetras in India, including references to the Saṃpuṭa and Vajraḍāka Tantras.
12-14
Practitioner Capacity and Visualization
Classification of practitioners by capacity and the visualization of goddesses associated with specific directions and cakras.
15-18
Internal Mapping and Somatic Correspondence
The mapping of sacred sites onto the body (e.g., genitals, anus, thighs) and the transition from provisional external meaning to supramundane internal realization.
19-22
Deity Assemblies and Final Instructions
Details on specific goddesses and their protectors, the assembly of Vajrayoginīs, and the method of generation stage for those of middling capacity, concluding with the translator's colophon.
Themes
Sacred Geography (Pīṭha and Kṣetra) (6-11, 13, 15, 19)
Internalization of the Mandala (15-18, 21)
Practitioner Capacity (Adhiṣṭhāna) (12, 21)
Visualization of Vajrayoginīs (13-14, 20)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaSettling the Meaning of the Meeting Places and So Forth·
In the language of India: Pīṭhādiniṛṇaya. In the language of Tibet: Gnas la sogs pa gtan la dbab pa (The Determination of the Abodes and so forth). Homage to the glorious Hevajra.
Having first bowed at the lotus feet of the glorious Vajrayoginī, I shall write a concise and clear determination of the abodes and so forth.
Regarding this, the Blessed One stated in the Two-Part Tantra:
"The abodes and the near-abodes,
The fields and the near-fields,
The gathering places and the near-gatherings,
The meeting places and the near-meetings,
The drinking places and the near-drinking places,
The charnel grounds and the near-charnel grounds—
These are the twelve stages.
The Lord is the master of the ten stages.
These are not to be described by others."
In this context, the terms "abodes" and so forth provide a brief summary. The phrase "these" refers to the abodes and so forth as being the stages such as the "Joyous" (Pramuditā) and so on; together with the stage of engagement through aspiration, there are twelve. The stages are the specific states of the wisdom of the Buddhas and Bodhisattvas, for they are realized through the intensive cultivation of the Buddhas and Bodhisattvas. For that very reason it is said: "The master of the ten stages is the Bodhisattva; the Lord is the Buddha." These are to be expressed by the abodes and so forth, and not by anything other than the abodes and so forth. Because the internal is primary, they are established as the abodes and so forth. Among them, the first stage, the Joyous, is the "abode."
Because one sees the suchness that has not been seen since beginningless time, there is an abundance of joy; and because one becomes the basis for perfectly satisfying immeasurable sentient beings through the perfection of generosity, as well as through absorptions, clairvoyances, and so forth.
The second ground, the Stainless (vimalā), is the "near-abode" because it is close to the "abode." This is because, through the perfection of ethical discipline reaching its ultimate limit, the ten virtues are purified, and one gains mastery over absorptions, clairvoyances, and so forth. The "abode" and "near-abode" are close to each other by way of a relationship between the benefactor and the beneficiary, but not because of extreme proximity in terms of place or time. This is because the proximity of cause and effect arises from the very capacity to produce the result, which is the domain of conventional discourse. Just as the external "abode" and "near-abode" benefit one another through the mutual assistance of the stable yoginīs, so too should the "field" and "near-field" and so forth be understood.
The third ground, the Luminous (prabhākarī), is the "field" because, through the perfection of patience reaching its ultimate limit, one relies on unimpaired absorption, generates the light of the great Dharma, and reaches the culmination of clairvoyances and so forth. The fourth ground, the Radiant (arciṣmatī), is the "near-field" because, with the perfection of diligence as its primary quality, it burns away the fuel of the afflictions.
It is because the blazing flames of primordial wisdom (jñāna) generate the illumination of the qualities of awakening (bodhidharma). The ground "Very Difficult to Conquer" (sudurjayā) is characterized by aspiration and conceptualization; for through aspiration one strives for the welfare of oneself and others, and through conceptualization itself one acts accordingly. Because on the ground "Very Difficult to Conquer," the bodhisattva possesses the preeminent perfection of concentration (dhyānapāramitā), they bring sentient beings to maturity through various applications of great miraculous power (ṛddhi). Being thus intensely diligent in the maturation of sentient beings, and through the application of the roots of virtue (kuśalamūla) in an irreversible mental continuum that follows the appearance of the Buddhas, they become intensely diligent in seeking the sublime Dharma.
The ground "Manifest" (abhimukhī) is characterized by proximate aspiration and conceptualization; for it possesses aspiration and conceptualization in the nature of the manifestation of the perfection of wisdom (prajñāpāramitā), and thus possesses the preeminent path. The ground "Gone Afar" (dūraṅgamā) is characterized by gathering; for it is a state of being gathered and blended, as it is the perfection of skillful means (upāyapāramitā). This is because the four immeasurables, the concentrations (dhyāna), the liberations (vimokṣa), the absorptions (samādhi), the attainments (samāpatti), the clairvoyances (abhijñā), and so forth, are blended without signs or effort. The ground "Immovable" (acalā) is characterized by proximate gathering; for it is the perfect attainment of the fruit of the perfection of concentration.
Because, without signs or effort, through loving-kindness and so forth, one enters into the complete purification of the realms of sentient beings and the vessel-world, and into the state of being unwavering. The stage of Sādhumati (Excellent Intelligence) is like a charnel ground because it is similar to the charnel ground of selflessness; and because of the perfection of power, the bodhisattva teaches the supreme realization of the dharmadhātu—the selflessness of all phenomena—in order that sentient beings may realize it, and accomplishes the welfare of sentient beings and perfect awakening without effort within cyclic existence. The stage of Dharmameghā (Cloud of Dharma) is a secondary charnel ground because, through the perfection of wisdom, it teaches the supreme realization that all phenomena lack intrinsic nature; and because it is preeminent and has reached the ultimate limit, it is like a great cloud that perfectly satisfies sentient beings with the rain of Dharma.
As it is said in the Samputa-tilaka:
"The abode is the stage of Pramuditā (The Joyous);
Likewise, the near-abode is Vimalā (The Stainless).
The field should be known as Prabhākarī (The Luminous);
The near-field is Arciṣmatī (The Radiant).
Abhimukhī (The Facing) is the manifestation of intention;
Sudurjayā (The Very Difficult to Conquer) is the near-intention.
Abhimukhī is the stage of Dūraṅgamā (The Far-Reaching);
The near-abode is Acalā (The Unwavering).
Sādhumati is the charnel ground;
Dharmameghā is the secondary charnel ground.
The ten stages are the ten perfections;
These are the barbarian language of the yoginīs.
Whatever is taught as the syllable Pu and so forth,
One should contemplate them externally and internally." Thus it is said.
It is taught that these grounds should be understood through the power of their being established as the pīṭha (drinking places) and upapīṭha (nearby drinking places), and so forth, by virtue of the nature of the twelve grounds as cause and effect, which arise from the successive generation of bodhicitta. For that very reason, the pīṭha and upapīṭha are not taught in the Saṃvara [tantra] in relation to the maṇḍala or the body. Bhavabhaṭṭa, however, maintains that it is contradictory to include the grounds within the śmaśāna (charnel grounds) and upaśmaśāna (nearby charnel grounds). In the Saṃpuṭa, Sādhumatī and Dharmameghā are established as the śmaśāna and upaśmaśāna themselves.
In that context, the root pā means "to drink"; thus, by the rule for the kvip suffix in the sense of the object, we have pīḥ. The root lunāti means "to cut"; thus, the la becomes va. Because it drinks and cuts the aggregates of the afflictions (kleśa), it is called pīṭha (drinking-cutting). By this, one abandons the afflictions through the stages of generating the grounds, such as Pramuditā (The Joyous). The abandonment of the remaining obscurations along with their habitual tendencies (vāsanā) without exception is the twelfth ground, Samantaprabhā (Universal Radiance), which is the upapīṭha of the Buddha. Thus, because the result is the same, the twelve [grounds] should be established as the supports for the yoginīs, corresponding as appropriate to the nature of the ten perfections (pāramitā) and the essence of awakening. "In the language of the barbarians" means in the symbolic language (saṃketa).
For the most part, the yoginīs of Īśvara, such as those on the stage of engagement through aspiration and so forth, arise in the sequence culminating in the external pīṭhas and upapīṭhas. As it is said in the Śrī Vajraḍāka Tantra: "Manifesting in various lands, the self-born sources of wisdom, the ḍākinīs are explained there as the principal ladies of the vajra maṇḍala." Therefore, one should cultivate intense conviction that the numbers and so forth that serve as their supports, as well as Pullīramalaya and so forth, and the chests and so forth that serve as their functions, and the secondary sites (upasthāna) as well, are the stages of engagement through aspiration and so forth. In detail, in order to dispel the coarse attachment of inferior sentient beings and others to external objects—thereby deceiving them regarding external grasping—it is taught that the external pīṭhas, upapīṭhas, and so forth, are to be visualized as the stages of engagement through aspiration and so forth. For this reason, all of this is spoken in intentional language (saṃdhyābhāṣā), as in the passage beginning with "the letter pu and so forth." The letter pu and so forth refer to the external sites such as Pullīramalaya, which will be explained as the ground of the multi-storied palace, and internally, as the bodhicitta of the body. Now, to briefly present the examination of the pīṭhas and so forth, it is definitively taught in the second [chapter]: "The pīṭha is explained as Jālandhara, and likewise Oḍḍiyāna. The pīṭha is Pūrṇagiri, and likewise Kāmarūpa. The upapīṭha is said to be Mālava, Sindhu, and Nagara."
The field is explained as Mummuṇi; the field is the breast of the agent. Devīkoṭa is likewise a field; the field is the breast of the one who is pierced. The near-field is said to be Kulutā, and likewise Arbuda. Godāvarī and the Snowy Mountains are the summary of the near-fields. Chandohas are Harikela and that which has entered the salt ocean. Lampāka and Kāñcī, as well as the excellent land of Saurāṣṭra. The near-chandoha is Kaliṅga; these are the islands. The near-chandoha is Kaṅgana; this is expressed in summary. The chandohas are the outskirts of the village and also Nāgara. Caritra and Kośala, Vindhya and the city of Kumārī. The near-chandoha is near to that. O Vajragarbha of great compassion! The charnel grounds are Pretādhivāsa and the shore of the ocean. The groves and the banks of the ponds are definitely called the near-charnel grounds. Thus it was said. In that regard, Pullīragiri is Pūrṇagiri. Furthermore, Kollagiri, Pullīramalaya, Mālava, and the Vajra Abode are synonyms. As it is said in the Saṃpuṭatilaka: "The abode is Kollagiri itself, and likewise Arbuda." Is it not so? Although Arbuda is taught as an abode, here it is called a near-field. Likewise, Kāmarūpa is taught here as an abode. In the Mahāmudrātilaka Tantra as well, it says: "The abodes are Jālandhara, Oḍḍiyāna, Pūrṇagiri, and Kāmarūpa."
In the Saṃpuṭa, it is said: "Likewise, Kāmarūpa is proclaimed; Oḍḍiyāna is also proclaimed as a field (kṣetra)." The classification of the pīṭhas and so forth is also largely the same as that of the bindu and vajra ḍākinīs. If one asks how this is not contradictory: the pīṭhas and upakṣetras are not mutually exclusive in the way that heat and cold, or existence and non-existence, are; for how could various names for a single thing be contradictory? Here, Nāgara, Pāṭaliputra, and Mālava—these three—are taught as upakṣetras. In the Saṃpuṭa, it says: "The upapīṭha is said to be Godāvarī; Rāmeśvara is likewise; Devīkoṭa is explained in the same way; Mālava is also proclaimed likewise." In the Mahāmudrā-tilaka, it says: "The upakṣetra is Mālava; Nāgara, Sindhu, and Siṃhala are likewise; Devīkoṭa is the supreme gift; here they are shown as fields and near-fields." Here, what was just mentioned is correctly stated. Mummuṇi refers to the land of Mummuṇi. "The chest of the agent" refers to Karṇi-vaṭa; these four fields are definitively shown. In the Mahāmudrā-tilaka, the fields are Mummuṇi and Devīkoṭa. In the Saṃpuṭa, the two previously mentioned are [the fields]. As before, Arbuda refers to the peak of Mount Arbuda. In the Mahāmudrā-tilaka, the two upakṣetras Kulaṭā and Arbuda are explained. In the Saṃpuṭa, the upakṣetras Triśakuni and Kośala are explained. Here, Kośala is shown to be the chāyāpāna (drinking shade) as before.
Harikela and so forth, and at the end of Saurāṣṭra, are the four melāpakas. "Within the salt ocean" is a specific qualification of Harikela. Kaliṅga and the other three are the cchandoḥas. Suvarṇadvīpa is the island possessing gold; it means the "Golden Island." According to the Sampuṭa, Kaliṅga and Lampāka are also melāpakas. Suvarṇadvīpa and Mālaya are the upamelāpakas. According to the Mahāmudrā-tilaka, the cchandoḥas are Godāvarī and Harikela. The upamelāpakas are explained as Suvarṇavatī and Lampāka. In this tantra, the melāpakas and upamelāpakas are not taught. However, the Sampuṭa states:
"The place of the pretas is proclaimed,
The household deity and the excellent realm,
Suvarṇadvīpa is also asserted as a melāpaka.
The place of the pretas is the city of pretas;
Gṛhadevatā is also a melāpaka.
The other two are upamelāpakas."
According to the Mahāmudrā-tilaka:
"The melāpaka is the Iron Chest itself,
The upamelāpaka is Suvarṇadvīpa.
Koṅkaṇa and Vindhya are taught;
There, the city of pretas and
Gṛhadevatā are also well included as the melāpaka itself.
Saurāṣṭra and Suvarṇadvīpa are also taught as the melāpaka and upamelāpaka themselves.
In the Mahāmudrā-tilaka, what is explained as the upamelāpaka—
Koṅkaṇa and Vindhya—are also taught here as the upamelāpaka and pīṭha itself.
Therefore, regarding what is taught as the upamelāpaka in the Second [Tantra], one should follow other tantras."
"Abiding at the edge of the pīṭha of Pīlava, Pīlava is also Nagara." And: "The ground at the edge of the village is the ground at the edge of Nagara. Caryātrī is also the site of Caryātrī. Vindhya is the wilderness. The village of the young girls is the site of the young girls. In the Saṃpuṭa: 'The chest of the maker and the chest of the iron, Harikela, Vindhya, the village of the young girls, and the five types—these are correctly called Pīlava. Here, these are taught as the fields (kṣetra).' Harikela is Cchandoḥa itself. The upapīṭha is the site at its edge. It is the ground near that Pīlava. In the Mahāmudrā-tilaka, the five types are called Pīlava, the maṇḍala of Kashmir, the maṇḍala of Mon, the upapīṭha, Nepal, and Kanyākubja. The 'Assembly of Pretas' is the ground of the charnel ground (śmaśāna); it is the charnel ground. The shore of the ocean is also the long shore of the pond. In the Mahāmudrā-tilaka, there are two charnel grounds here. The upaśmaśāna is taught as Caryā and the village of the young girls."
If it is asked: "In the chapter of the Saṃpuṭa-tantra, Nagara and Sindhu are not taught as charnel grounds; rather, Maru and Kuluta are explained as the upaśmaśāna," [the answer is that] in the Abhisamaya of the venerable Lūyipa, they are likewise established in the maṇḍala-cakra and in the body. From the Saṃpuṭa-tilaka:
"Sindhu and Nagara are the charnel grounds; the upaśmaśāna is the Assembly of Pretas, and likewise the shore of the ocean."
The groves and the banks of ponds are also explained as the secondary charnel grounds. This can be explained by correctly synthesizing both the causal and tantric perspectives, as they are both clearly elucidated. In the Gurupadeśamañjarī, the gurus state: "Sindhu and Nāgara are the charnel grounds and secondary charnel grounds, while Maru and Kulatā are primarily the gathering places of hungry ghosts. The shores of the ocean and the banks of groves and ponds are also explained as the charnel grounds and secondary charnel grounds." This is explained as having an intentional meaning (ābhiprāyika). Because deities and yoginīs occasionally gather in these places, they are taught here; however, they are primarily included within the twenty-four sites such as Pullīramalaya. Thus, it is said that the deities of the maṇḍala, who are born into the castes of brahmins and so forth in lands such as Pullīramalaya, are also [included]. Therefore, in the Cakrasaṃvara-paṭala, the classification of the sites and so forth is indicated both externally and internally. Likewise, in other tantras, the sites and so forth are also classified externally, internally, and otherwise. The Rigyaralli-tantra also states: "Pūrvavideha in the east, Jambudvīpa, Aparagoyānī in the west, and Uttarakuru in the north are the sites. In these four sites are the four goddesses; on the summit of Mount Meru is the site of Rigi." One should view the term "explained in all [tantras]" as being of a definitive nature.
Furthermore, the Blessed One’s manifestation of his body in accordance with the dispositions of those to be trained is of various kinds. Those to be trained are also divided into the small, the middling, the small of the great, the middling of the great, and the great of the great. Regarding the small [capacity], the external locations and so forth are taught; as it is stated in the Stainless Light: "Here, for the purpose of wandering in common locations, places such as Jālandhara and so forth are taught as the locations and so on." However, these do not pervade everywhere, for the Vajra-Ḍākinīs born in the households of brahmins, kṣatriyas, vaiśyas, and śūdras may reside even in a single city; thus, locations and so forth also exist in lands such as Tibet and China. These are also taught within the Abridged Tantra. In the Extensive Tantra, however, the locations and so forth are explained to exist in all lands and all cities. Regarding the middling [capacity], the locations and so forth are established as the goddesses of the maṇḍala upon the ground of the celestial palace. For example, in the maṇḍala of the Śrī Saṃvara, within the eight blue spokes encircled by a blue vajra garland, on the spokes of the eastern, northern, western, and southern [spokes] of the first, the Mind Wheel, are Pullīramalaya, Jālandhara, Oḍḍiyāna, and Arbuda, which are the natures of the locations, and there reside Pracaṇḍā, Caṇḍākṣī, Prabhāvatī, and Mahānāsā. [In the intermediate directions of] fire, nairṛtya, wind, and...
In the northeast are Godāvarī, Rāmeśvara, Devīkoṭa, and Mālava—these being the lords of the secondary sites (upapīṭha). There reside Vīramatī, Kharvarī, Laṅkeśvarī, and Drumacchāyā.
The second wheel, the wheel of speech, is surrounded by a garland of red lotuses and has eight red spokes. In the east and north are Kāmarūpa and Oḍḍiyāna, the two fields (kṣetra), where reside Airāvatī and Mahābhairavā. In the west and south are Triśakuni and Kośala, the two secondary fields (upakṣetra), where reside Vāyuvegā and Surābhakṣī. In the southeast and southwest are Kāliṅga and Lampāka, the two chandohas, where reside Śyāmādevī and Subhadrā. In the northwest and northeast are Kāñcī and Himālaya, the two secondary chandohas (upacchandoha), where reside Hayakarṇā and Khagānanā.
The third wheel, the wheel of the body, is surrounded by a white vajra garland and has eight white spokes. In the east and north are Pretapurī and Gṛhadevatā, the two meeting places (melāpaka), where reside Cakravegā and Khandarohā. In the west and south are Saurāṣṭra and Suvarṇadvīpa, the two secondary meeting places (upamelāpaka), where reside Śauṇḍinī and Cakravarmiṇī. In the southeast and southwest are Nagara and Sindhu, the two charnel grounds (śmaśāna), where reside Mahāvīrā and Mahābalā. In the northwest and northeast are Maru and Kulatā, the two secondary charnel grounds (upaśmaśāna), where reside Cakravartinī and Mahāvīryā.
These goddesses, such as Pracaṇḍā and the others, should be visualized as having the same colors as their respective supporting cakras, each with one face and three eyes, baring their fangs, and marked on the forehead with a vajra garland. Their hair is loose, and with their two hands, the left holds a skull-cup filled with blood, while the right brandishes a curved knife to threaten the wicked. They are naked, standing in the posture with the right leg extended, wearing the five mudrās, and adorned with a garland of dripping heads.
Regarding the "small of the great" [classification], the locations on the body and so forth are taught, as for example in the Saṃvara maṇḍala. Pu-ja-o-a-go-ra-de-ma-ka-o-ti-ko-ka-la-ka-a-hi. Pre-gri-so-su-na-si-ma-ku.
At the crown of the head, Pullīramalaya, is Pracaṇḍā. At the top of the head, Jālandhara, is Caṇḍākṣī. At the right ear, Oḍiyāna, is Prabhāvatī. At the nape of the neck, Arbuda, is Mahānāsā; these are the sthānas (abodes). At the left ear, Godāvarī, is Vīramatī. In the middle of the eyebrows, Rāmeśvara, is Kharvarī. At the two eyes, Devīkoṭa, is Laṅkeśvarī. At the two shoulders, Mālava, is Śyāmādevī; these are the upasthānas (near-abodes). At the two armpits, Kāmarūpa, is Cakravarmiṇī. At the pair of breasts, Oḍra, is Mahābhairavā; these are the kṣetras (fields). At the navel, Triśakuni, is Vāyuvegā. At the tip of the nose, Kośala, is Surābhakṣī; these are the upakṣetras (near-fields). At the mouth, Kaliṅga, is Śauṇḍinī. At the throat, Lampāka, is Cakravartinī; these are the chandohas (meeting places). At the heart, Kāñcī, is Śaṅkhinī. At the anus, Himālaya, is Kharvarī. At the secret place, Pretapuri, is Mahābalā. At the two thighs, Gṛhadevatā, is Cakravegā. At the two knees, Saurāṣṭra, is Khandarohā. At the two calves, Suvarṇadvīpa, is Śyāmādevī. At the two ankles, Nagara, is Subhadrā; these are the melāpakas (gathering places). At the two big toes, Maru, is Mahānāsā. At the two small toes, Sindhu, is Cakravarmiṇī. At the two middle toes, Kulatā, is Suvīrā. At the two ring toes, Arbuda, is Mahāvīryā; these are the upamelāpakas (near-gathering places). At the two thumbs, Trisrota, is Airāvatī. At the two little toes, Godāvarī, is Mahābhairavā. At the two middle toes, Devīkoṭa, is Cakravarmiṇī. At the two ring toes, Rāmeśvara, is Śyāmādevī; these are the śmaśānas (charnel grounds). At the two thumbs, Mālava, is Subhadrā. At
At the secret place in Himālaya is Kākāsyā, the secondary meeting place. At the genitals in Pretapuri is Cakravegā. At the anus in Gṛhadevatā is Khaṇḍarohā, the meeting place. At the two thighs in Saurāṣṭra is Śauṇḍinī. At the two calves in Suvarṇadvīpa is Cakravarmiṇī, the secondary meeting place. At the toes in Nagara is Suvīrā. At the insteps of the feet in Sindhu is Mahābalā, the charnel ground. At the big toes in Maru is Cakravartinī. At the two knees in Kulutā is Mahāvīryā, the secondary charnel ground.
Regarding this, the oral instruction is as follows: all [the syllables] such as Puṃ and Jāṃ are definitely accompanied by the anusvāra. From the complete transformation of the syllables Puṃ and so forth, one should visualize the locations such as the crown of the head and so on, situated within the emptiness of the spokes of the wheel. In those locations and so forth, one should meditate by establishing the channels that have reached their respective places as being completely transformed into the forms of those respective deities. For example, just as in the external world the waters of the rivers at the primary and secondary locations provide nourishment, likewise, in the body, the channels nourish the nails and so forth; this is the point of similarity. With respect to the middling of the great [practitioners], even without the seed syllables and so forth of the generation stage, [the practice is accomplished].
The channels, which are of the nature of the vajra goddesses, are established as the objects of intense devotion, having reached their respective locations such as the crown of the head and so forth, just as they abide within the body. With respect to the "greatest of the great," the place of generation is internal; it is the nature of the indivisibility of emptiness and compassion, the bodhicitta, which abides as the nature of the individual appearances of the body and so forth, and is the essence of the grounds and the perfections. This is taught with respect to the merging of the maṇḍala circle into oneself:
"Great wisdom abides in one's own body,
All conceptual constructions are perfectly abandoned."
And:
"The Lord, the master of the ten grounds,
These are not to be described by others."
Also, in the Śrī Abhidhānottara Tantra, it is said:
"This is the certain abode of all ḍākinīs,
Endowed with compassion.
This is all the perfect Buddhas,
The Bodhisattvas, and the three worlds.
Through the division of twenty-four,
They truly abide as the locations and so forth.
Therefore, if one possesses that very reality,
Wandering there will be of no use but weariness.
If one lacks that very reality,
Circumambulating those places achieves nothing at all.
If one possesses that very reality,
What need is there to circumambulate them?
For those external yogins,
Circumambulating them will only exhaust the elements.
Therefore, having abandoned the external,
One should abide in the play of yoga.
The Vajrayoginīs, who possess
The eye of pure primordial wisdom,
[Protect] the glorious yogins..."
Behold us with your compassionate heart from afar;
Grant to these beings whatever supreme accomplishments they desire.
Therefore, one should strive with great diligence to achieve the wisdom of the Venerable One.
Possessing various efforts, this is described as the conduct of ascetic discipline.
This very conduct of ascetic discipline should be practiced with joy in that very discipline.
Having performed it in whatever manner, one should possess the discipline of food and dwelling.
With a mind free from madness, one should abide in the supreme food of meditative concentration.
Whether naked or not naked, in whatever way it may be,
Having visualized one's own chosen deity, one should contemplate that very reality as one.
In about six months, even if one is mute, one will gain mastery.
Through the forms of the great yogis and yoginīs, it is made manifest to them.
Having seen the supreme clarity of wisdom, the yogis remain close by.
Just as a flock of swans enters a delightful lotus pond,
There is no doubt that the glorious Vajradhara will become manifest in this.
Like a magical illusion, he acts for the benefit of all sentient beings in the world.
Thus, the welfare of oneself and sentient beings is accomplished by means of a pure mind.
So it was said. For that very reason, the teaching on places and so forth for those of lesser capacity and so on is of provisional meaning.
The nature of the Joyous Ground and so forth, as the places and so on, is the definitive meaning.
Furthermore, as for the external and the maṇḍala wheel, and...
The presentation of the body in terms of the "extreme joy" and so forth is also of provisional meaning. This is because one exerts effort so that, through intense devotion to this or that [place], that very [place] will become manifest as a supramundane level; thus, enough of this elaboration. Now, I shall describe the places where the yoginīs—mostly those mentioned in the Sampuṭa, the Bindu, and other tantras—congregate, as well as the trees and so forth where they dwell.
Regarding that:
In Viraja is the cūta tree;
The goddess is Ambikā;
The field-protector is called Anala.
In Koṅkaṇa is the moon-creeper;
Thus it is taught—this should be reflected upon with certainty.
In Caritra is the karañja tree;
The goddess is Karajarāsthā;
The field-protector is Mahaghaṇṭa.
In Devīkoṭṭa is the bhaṭa tree;
The goddess is Karṇamoṭī.
In Harikela is the myrobalan tree;
In Oḍḍiyāna is the aśoka tree;
There the goddess is Guhyā;
The field-protector is called Mahābala.
In Jālandhara is the golden tree;
There the goddess is Caṇḍā;
The field-protector is called Janetā.
From the Sampuṭa-bindu, Viraja and so forth are indicated;
These are the places taught in the Vajraḍāka and other tantras.
In Pūrṇagiri is the mountain peak, a place of congregation;
There the goddess is Mahāśrī;
The field-protector is Agnimukha.
In Uttara is the tāla tree;
There the goddess is Śaṅkarī;
The field-protector is Ūrdhvakeśa.
In Pītapura is the śāla tree;
There the goddess is Pītā;
The field-protector is Mahājaṅgha.
In the city of Elā, at Ayatana, is the goddess Khagānanā; the field-protector is Gajanaka. On the peak of the Kashmiri mountain is the goddess Gokarṇā; the field-protector is Jaṅghānāla. In the great desert region is the goddess Kramaṇī; the field-protector is Khaṭvāṅga. In the reed-thicket of Śvaputra is the goddess Vetālī; the field-protector is Romajaṅgha. In the city of Ikṣuvardhana is the goddess Cāmuṇḍā; the field-protector is known as Kumbhaka. In the Jeta Grove mansion is the goddess Prasannā; the field-protector is Trijaṭa. In the distinguished place of the city of Priṣṇā is the goddess Vidyujjihvā; the field-protector is Ghaṇṭānāda. At the Śālmalī tree in Sāpāra is the goddess Agnijihvā; the deity is Mahādeva. At the milk-tree Śāla is the goddess Lokamātā. In the Śākhoṭa tree of the city of Māyāpura is the goddess Prabhāvatī; the field-protector is known as Bhīmasena. At the mango tree of Ekāmra is the goddess Kūṣmāṇḍī; the field-protector is Mahāvrata. In the distinguished place of Rājagṛha is the goddess Karṇapiśācī; the field-protector is Kṣudraghaṇṭānāda. On the peak of the Tibetan rock is the goddess Sahajā; the field-protector is known as Bhogin. At the honey-tree in Mālava is the goddess Abhiṣekā; the field-protector is Puruṣeśvara. In each of those respective places,
"The Vajrayoginīs assemble; having assembled, they take the yogis under their care." Thus it is said. Likewise, in the Vajraḍāka Tantra:
"In these fields, whatever girls grant accomplishments to the heroes, always assemble at night on the slopes of mountains. In the celestial realms (khecarī), they are difficult to find, yet they bestow vast accomplishments. For the practitioner, they cause all activities to be accomplished without a doubt."
The phrase "on the slopes of mountains" is for the sake of the practitioner; it means "in the celestial realms." Thus, those of lesser capacity should properly go to the external locations and so forth. Having gone to each respective place, they should fully please the goddesses and field-protectors residing there with offerings, torma, sensory enjoyments, and so on. Then, the Vajra Queens residing in those various places should be completely gratified through meditative concentration, torma, offerings, mantra recitation, circumambulation, and so forth.
Those of middling capacity, turning away from the circumambulation of external locations and so forth, should apply themselves to the meditation on the maṇḍala wheel. Furthermore, those of the lesser of the great capacity do not depend on meditating on the maṇḍala wheel; rather, they take delight in meditating on the channels residing in those respective locations—such as the crown of their own body and so forth—as the forms of the deities, arising from the complete transformation of their respective initial syllables.
Furthermore, those of middling capacity among the great ones, without depending on seed syllables, generate the deities through the generation stage in the locations such as the crown of the head and so forth. They cultivate a joyful meditation by resolving that the channels residing in those respective places are the vajra goddesses.
Moreover, those of great intelligence, abiding in the generation stage, meditate on their own mind alone as the nature of the places and so forth, in which the body, enjoyments, and so on appear individually, as the single taste of emptiness and compassion. This is the nature of the maṇḍala circle, the essence of the grounds and the perfections, complete and without omission. Through all these stages of explanation, one should analyze the maṇḍala itself as being the nature of the vajra goddesses residing in those respective places, and thus familiarize oneself with meditating upon them in those locations. All of this should be accomplished through bliss.
As it is said:
"According to what is appropriate, I have summarized
The oral instructions of the Guru;
This faultless determination of the brief
Summary of the places and so forth has been made."
Through whatever merit is obtained, as lofty as the beautiful moon, from composing this determination of the places and so forth, may all beings in every birth reach the ultimate state of Buddhahood, the very nature of those places.
This "Determination of the Places and So Forth," composed by the renowned Paṇḍita, the Elder Śākya Rakṣita, is hereby complete. This very work was written in accordance with the command of the precious Chen-nga Rinpoche—the sublime crown ornament of all beings, including the gods, the leader of all wanderers—within the center of the land surrounded by the snow-fenced mountains of the Eight Celestial Gods.
This was translated by the monk Dharmapāla, the translator of Zhwa lu, at the temple of the glorious and vast Dechen Yangpachen on the slopes of Ri Dranggyé. || || ||