Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This work serves as a technical manual and exegetical commentary on the Caturpīṭha (Tantra in Four Parts), focusing on the intersection of ritual precision, somatic visualization, and astrological calculation. The text guides the practitioner through a complex system of 'seats' (pīṭha), integrating the use of seed syllables, the mapping of deities and cosmic realms onto the human body, and the application of divination techniques involving water-clocks and solar transits. By synthesizing elements of the form and desire realms with specific mantra recitations and offerings, the text commits the reader to a rigorous discipline of mental and physical alignment. The ultimate goal is the realization of non-dual equality and the purification of the practitioner's consciousness through the manipulation of sound, light, and symbolic architecture, such as the caitya, to transcend karmic ripening and achieve a state of peacefulness and wisdom.
Provenance
About this text
An explanation of the noble four seats, the Āryacatuḥpīṭhaṭīkā is a commentary belonging to the Other Wisdom Tantras. The work is attributed to the Indian authors Kalyāṇavarman and Smṛtijñānakīrti. It entered the Tibetan tradition through the translator Smṛtijñānakīrti and is preserved in the Tengyur, volume ཡ, where it extends over 142 pages. Written in classical Tibetan as the 'phags pa gdan bzhi pa'i rnam par bshad pa, the work enacts a technical and exegetical guide to the Caturpīṭha. It focuses on the intersection of ritual precision, somatic visualization, and astrological calculation, guiding the practitioner through a system of seats that integrates seed syllables and the mapping of deities and cosmic realms onto the human body. The text details the application of divination techniques involving solar transits and water-clocks, synthesizing elements of the desire and form realms with specific offerings and mantra recitations. A scholar or serious reader consults this text today to understand the rigorous discipline of mental and physical alignment required to realize non-dual equality. By manipulating sound, light, and symbolic architecture such as the caitya, the work seeks the purification of consciousness and the transcendence of karmic ripening.
Cite thisAnuvāda, “An Explanation of the “Tantra in Four Parts”” (Toh 1608), machine draft, 2026.https://naxiai.com/tibetan/works/toh1608
Summary & commentary
Significance
The work is significant for its detailed preservation of the intersection between tantric ritual and ancient Indian astronomical and mathematical calculations. It provides insight into how late Indo-Tibetan practitioners operationalized the body as a cosmic map, blending divination with high-level meditative absorption.
Structure
Passages
Section
Description
1-12
First Chapter / Initial Instructions
Introduction to the Noble Four Seats, including calculations of breaths, water-clocks, and the use of syllables for divination.
17-51
Syllabic Arrangement and Visualization
Instructions on arranging syllables on rims and placing seed syllables on specific body parts like the crown, eyes, nose, and ears.
67-100
Purification and Offerings
Details on the purification of nectar, the use of unconventional offerings, and the stages of consecration.
117-149
Exposition of the Yoga Seat
Discussion of the Yoga Seat composed by Śrī Kalyāṇavarman, focusing on the four concentrations and the visualization of the lotus.
166-194
Cosmic Mapping and Mental Discipline
Analysis of the form and desire realms, the symbolism of the caitya, and the discipline of the mind through nature metaphors.
Themes
Somatic Mapping (34, 166, 188)
Ritual Mathematics and Astrology (6, 7, 8, 9, 11)
Seed Syllables and Mantras (10, 17, 34, 183, 193)
Non-duality and Reality (183, 189)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaAn Explanation of the “Tantra in Four Parts”·
In the language of India: Āryacaturpīṭhīṭīkā. In the language of Tibet: ’Phags pa gdan bzhi pa’i rnam par bshad pa (The Explanation of the Noble Four Seats). Homage to all ḍākinīs!
Adorned by the Buddha who holds the drop of the sun upon the youthful moon, possessing a beautiful form, the head of loving-kindness, and a supreme body with a gentle physique; the form of the staff arising from the lotus, the body that summons, the terrifying roar, and the vajra-holder; the form of consciousness and wisdom that destroys the fears of existence—to the crown of the gods, I pay homage.
Regarding the great tantra of the glorious Four Seats, I have written this explanation to untie the knots of the secret, at the request of the one clad in the armor of virtue. From the words "Thus it was said" at the beginning, up to the words "I offer praise," the distinctions, signs, words, summaries, and so forth, as well as the heavy and light syllables, words, and letters, should be applied according to their respective meanings as they appear.
By the words "Thus it was said, the Omniscient One," and so forth, four points are shown: the teacher, the manner of the teaching, the subject matter to be taught, and the location. Among these, "the Omniscient One" refers to the teacher. "Thus it was said" refers to the manner of the teaching. "Wisdom" refers to the subject matter to be taught. "In the Pure Abode" refers to the location. Regarding the meaning of the words, "the sages" refers to the Buddhas.
Regarding the phrase "of the sages," for some, that is the very meaning. Concerning the line, "The supreme net of yoginīs is bliss," therein, "yoginīs" refers to the Perfection of Wisdom (Prajñāpāramitā) and so forth. "Net" means an assembly. "Supreme bliss" means enjoyment. If one asks, "In what retinue is this?" it is said: "Those possessing the ascetic qualities," and so forth. "Those possessing the ascetic qualities" refers to Maitreya in both instances. "The Terrifier" refers to Vajrapāṇi. "The Hanging One" refers to Samantabhadra. "The Three-Necked One" refers to Gaganagañja. "The Mount Meru One" refers to Sarvanīvaraṇaviṣkambhin. "The One with the Mount Meru Uṣṇīṣa" refers to Kṣitigarbha. "The Lotus-Holder" refers to Maheśvara. "The Lotus-Bearer" refers to Tīkṣṇaprajña. Together with these and as many others as there are gods, humans, and so forth. "Secret union" refers to the secret time. "Earth" refers to the earth element. "The breaths that cause arising" refers to the upward-moving wind and the downward-moving wind. "The deities of the objects, body, and so forth" refers to the five aggregates, the five faculties, their objects—the elements—and the sense bases, which are to be understood. Regarding the phrase "the object of wisdom and consciousness," therein, "wisdom" is the form of the male, the method (upāya). "Consciousness" is the form of the goddess, the wisdom (prajñā). "Wisdom empowerment" refers to all those who are the lords of these.
Desiring to show only the first root wheel, which serves as the basis for sentient beings, he says, "Listen!" and speaks of the aspect of the breaths in which those two have become one: "Twenty thousand and..." and so forth. In that context, "ten thousand" (khri) means ten thousand; "twenty thousand" means two ten-thousands; "one thousand" means one thousand; and "six hundred" means six hundreds. "The breaths of the sixty hours" means sixty hours. This is the understanding of the meaning of the breaths as they exist throughout the day and night. "Arising" refers to the breath moving upward; "entering" refers to the breath moving downward. Regarding the line, "The external should be established for calculation; likewise on the twelve grounds," "that ground" refers to the wheel of the earth. "Twelve" refers to twelve squares. "External" means to be drawn on the outside. "Should be established for calculation" means that the letters of calculation should be placed there. "Just as the lunar dates are calculated" means that the twelve aspects, such as the names of the directions and intermediate points, should be placed in the squares in successive order on the outside. If one asks from which sequence of lunar dates these should be established, it is said: "Starting from the east, place the middle winter month and so forth." "Middle winter month" refers to the middle month of winter. The meaning is that starting from that, one proceeds up to the first month of winter.
One should place the twelve squares, beginning with fear and ending with desire, into the hollows, as many as there are. The twelve links, beginning with ignorance, are taught as synonyms for the "leaking" and so forth; this is the oral instruction of the Guru. "One should worship Rohiṇī when the time has arrived; likewise, one lives for seventeen years"—this is explained as the reversal of the channels. "Subhūti is the ground of the beginning, and the ground of yoga is the emergence"—this refers to the application of the two, the natural and the erroneous, born of the parts. The characteristics of those bodies should be known by all. "Success is achieved in the ra and preśa"; here, "having ra" refers to the leaking, the crocodile, the thick, and the scorpion, because these letters exist in the Indian language. Likewise, it means that whatever is done in the "bull" is achieved. "The wise should calculate in the morning"—this means that starting from the time of dawn, one should calculate the breaths and so forth, as many as there are. "Vāsuki is the leaking"—by such statements, when one is struck by poison, in examining the time of the bite, one should apply it to the fields of leaking and so forth, starting with Vāsuki, as many as there are. "In this, the sequence of the poison should be applied; it should be known specifically"—here, "poison" refers to the wheel of the nāgas. "Sequence of application" means that the specific sequence of recovery and non-recovery should be known, as many as there are.
"Success is achieved for the horned and the bulls; nectar will not arise," it is said. Regarding that, there are the rāka, makara, sthūla, and vṛścika; this is because the word ra exists in the Indian language. The term "horned" (rāka) is a synonym for the non-virtuous. The meaning is as follows: "If the four horned ones and the bulls are bitten, they will not survive"—this is the extent of it. For that very reason, it is said, "nectar will not arise," and "it will be eaten by the black one"—this is the extent of it. Regarding the application for the collection of poison: "Having combined all the rituals of others," this means that if one should eat the measure of any of the bulls or the four horned ones, that is the point to be examined. "Gradually, from the middle winter month and so forth, the movement of time toward the northern direction," this means starting from the first middle winter month, the movement of the sun's course in succession, namely the movement to the south and the movement to the north. "Knowing the northern direction" means the movement to the north. Regarding the movement to the south, it is the manifestation of increasing the day; regarding the movement to the north, it is the manifestation of increasing the night—this is the extent of it. Now, the subtraction and addition of the sixteen ghaṭikā of the night and day across the twelve months, starting from the middle winter month, are taught: "Twelve and four," and so forth, which means thirty-six ghaṭikā. "Just as the activity is performed day by day," it is said.
Regarding the phrase "as many as the full moon," one should understand that for that many days and nights, the forms of the water-clocks (ghaṭikā) are greatly known. "Of the twelfth [month] in the table" refers to the last month of winter. "Twelvefold and six" means that the day has twenty-six water-clocks. "Thirteenfold and four" means that the night of that very [month] has thirty-four water-clocks. "Eightfold of the twelve" means that the day of the first month of spring has twenty-eight water-clocks. "Thirteenfold and two" means that the night has thirty-two water-clocks. "Up to thirty, joined by two" means that the water-clocks of the middle month of spring are examined as thirty; the meaning is that the day and night of that [month] have thirty water-clocks. "Thirteen and two" means that in the month of the last month of spring, the day has thirty-two water-clocks. "Twelvefold and eight" means that the night of that very [month] has twenty-eight water-clocks. "The thirteenfold arrangement and the four should be joined" means that the day of the first month of summer has thirty-four water-clocks. "Twelvefold and six" means that the night of that very [month] has twenty-six water-clocks. "Thirteenfold and six" means that the day of the middle month of summer has thirty-six water-clocks. "Twelvefold and four" means that...
The meaning is that on that very night, it becomes twenty-four ghaṭikās. Thus, it is said that the so-called "southern course," which serves as the cause for the manifestation of the day, is fully completed by just those [measurements]: "In the southern direction, the course is shown," and so forth. Furthermore, wishing to describe the "northern course," which serves as the cause for the manifestation of the night, it is said: "Multiplied by thirteen," and so on. Regarding that, "on that" refers to the day of the last month of summer, which is thirty-four ghaṭikās. "Twelve multiplied and six" means that on that very night, it is twenty-six ghaṭikās. "And also two multiplied by thirteen" means that on the day of the first month of autumn, it is thirty-two ghaṭikās. "And eight multiplied by twelve" means that on that very night, it is twenty-eight ghaṭikās. "By showing the thirteenfold multiplication" refers to the day and night of the middle month of autumn, known as bhiṣu, where the ghaṭikās are thirty each. "And eight multiplied by twelve" means that on the day of the last month of autumn, it is twenty-eight ghaṭikās. "And two multiplied by thirteen" means that on that very night, it is thirty-two ghaṭikās. "And six multiplied by twelve" means that on the day of the first month of winter, it is twenty-six ghaṭikās. "And four multiplied by thirteen" [is as follows].
This means that in the night of reality, there are thirty-four ghaṭikās. Furthermore, regarding the analysis of how many breaths are in a single ghaṭikā when the portions of the months, nights, and days are differentiated by the solar transits (ayana), it is said: "Three hundred and likewise sixty..." and so forth. The meaning of this is as follows: in the number of sixty ghaṭikās that constitute a day and night, there are exactly three hundred and sixty breaths in each and every ghaṭikā. Regarding the phrase "according to the sequence of the months," the ghaṭikās of the middle month of summer and so forth are likewise breaths. Regarding the phrase "the ghaṭikās and breaths are fully complete, and the rotation is interrupted in sequence," this means that in the two months of the middle month of spring and the middle month of autumn, it becomes bhiṣu; in those two, the day and night rotate equally. For the remaining months, it is said that they "rotate with interruptions," meaning they are subtracted or increased.
Having thus expressed the differentiation of breaths and ghaṭikās according to the aspects of the transits and months, now, wishing to differentiate the aspects of the dates of a single year, it is said: "Ka and so forth," and so on. In that context, "ka and so forth" means taking the letter ka as the first of the twenty-four letters up to the middle letter; this is because in the grammatical rule (vyākaraṇa) akāraśamati kala, it is stated as ya va ra la. If one knows the time, one should perform exactly six. Having gathered all of those together, it says: "In the calculation of the two transits," which means that from the two transits, two consciousnesses (vijñāna) are to be made. The intention is as follows:
Having gathered the number thirty-six, they should be made equal. Immediately upon being grasped in that way, one part becomes eighteen. Regarding the phrase "the two are to be multiplied by ten," this refers to the two parts. Having made each one individually tenfold, the total number obtained by combining those two is the complete count; such is the "hours of the year." This means that the breaths of the hours are to be multiplied. Regarding the phrase "the breaths of day and night are to be applied by that measure," this means that by that measure—the clear measure of the breaths up to the limit of the cognition of the hours—one should understand it to be as many as that. Thus, having explicitly expressed the measure of the breaths, the hours of day and night, and the months and years that constitute the fundamental wheel, and having established the outer maṇḍala, the yogin’s wheel is taught with the desire to examine the signs of virtue and non-virtue through the power of the distinctions of the syllables placed upon the twelve grounds. It is said: "Having grasped the Lord of Speech," and so forth. In that regard, the oral instruction is as follows: on a secret area smeared with cow dung that has not fallen to the ground, one should draw a twelve-square wheel with chalk, having sprinkled it with sandalwood, saffron, and so forth, and having applied the mantras of the seed-syllables of the five ḍākinīs upon the maṇḍala. Then, beginning from the eastern square...
One should write the letters beginning with a and ending with a, excluding the neutral letters ṛ, ṝ, ḷ, and ḹ. Then, having visualized oneself as the yidam deity, one should take the measure of the vāgīśvara (lord of speech) of the questioner and state that number. Having also taken the measure of the letters of the wheel, that number should be tripled, and that calculation should then be multiplied by six. To that very result, fifty-six should be added, and from that, twelve should be subtracted twice. Having observed the qualities of the remaining numerical measure, one should indicate whether it is auspicious or inauspicious.
Regarding the phrase "the two neutrals are clearly excluded," this means the exclusion of the vowel letters ṛ, ṝ, ḷ, and ḹ. Regarding the phrase "if the sequence begins with a," this means starting from the first; as it is said, "just as the first is a, so too should the last be grasped," thus the qualities of the signs are taught for as many as there are.
Now, regarding the instruction on the phrase "if all the vāgīśvaras of speech are grasped," the Blessed One himself spoke as follows: "The tripling mentioned above," and so forth. In that context, "the tripling mentioned above" means that the vāgīśvaras of the questioner should first be tripled and then subsequently multiplied by six; this is the meaning taught. "The calculation should be established as sixfold" means that the very measure of the vowel letters, which is the tripled measure of the vāgīśvaras of the questioner, should be established as sixfold. This is the meaning.
It is also said: "Having mixed with sixty-five," refers to taking the measure that has been multiplied by six and mixing it with sixty-five to make one. "Having cut that with earth" means having subtracted by dividing into groups of twelve. "Having grasped the remaining syllables" means that from the subtraction of twelve, the remaining syllables should be counted by their numerical value, and their qualities—whether virtuous, non-virtuous, or neutral—should be determined.
Alternatively, "the zigzag lines" and so forth describe other signs of virtue and non-virtue. Here, "zigzag" refers to a line that draws [the result] like the flow of an ox's urine. On such a line, one should first purify the ground with the previously mentioned saṃskāra (formations). Then, having inscribed the mantra of the ḍākinī with chalk, one should draw it evenly. Upon that, one should arrange the twelve vowel-syllables at the crown and calculate them; finally, the qualities of the vowel-syllable that results should be declared.
Alternatively, "having cast a flower into the butter" and so forth describes another application of signs. The oral instruction for this is as follows: having clearly drawn the twelve-square wheel according to the sequence explained above, one should arrange the twelve vowel-syllables excluding the neuter letters. Then, having first directed the mind toward one's iṣṭadevatā (yidam), one should cast the flower into the butter.
One should determine the virtuous, non-virtuous, or neutral qualities of the syllable placed in the square where the flower fell, for the sake of the questioner. These are the explanations of the first chapter from the Śrī-Catuḥpīṭha.
Now, wishing to show the application for protecting the person of the signs when the signs of untimely death appear, the location of the questioner, the divisions of the breath, life and death, the application for rain, and the signs of messengers, [the author] begins the second chapter with the words: "The specificities of that very wisdom..." and so forth.
Regarding that, the phrase "Just as the signs of the body..." asks: what are the signs of untimely death that abide in the bodies of persons, and where do they reside?
"Listen, O Great Vajra King..." and so forth is the Blessed One’s reply to that very point. "By the agitation of the breath, embodied beings will die in six months" means that the characteristics of the incoming and outgoing breath deviate from the stated number, either by decreasing or increasing. The body also undergoes increase and decrease, and the "death" of embodied beings is the transition of the life-force.
"Likewise, when one sees minor terrors..." and so forth teaches other signs of untimely death. The meaning is as follows: "minor terrors" refers to the fear experienced upon seeing an untimely death. "The collection of the cheeks will tremble" means:
"If the time should arrive, the breath will cease and be cut off." Regarding this, "if the time should arrive" refers to the occasion of sudden death. If one calculates by means of the reckoning, the measure of the breath is cut off; "will be cut off" refers to the process of increasing and decreasing. At that time, "cut off" means death. Furthermore, the complete knowledge of the stages of that cessation is the oral instruction of the Guru. One should construct a twelve-square grid with twelve concentric circles, and the central square should be written first.
Regarding the outer measurements: in the eastern square, the measure is five; the calculation is five. In the second square, it is ten. In the third square, it is fifteen. In the fourth square, it is twenty. In the fifth square, it is twenty-five. In the sixth square, it is twenty-six. In the eighth square, it is twenty-eight. In the ninth square, it is twenty-nine. In the tenth square, it is thirty. In the eleventh square, it is thirty-one. In the twelfth square, it is thirty-two. In the central square, it is thirty-three. These are to be understood as the sequence of the center.
Furthermore, regarding the intermediate circle: in the eastern square, it is three years. In the second, it is two years. In the third, it is one year. In the fourth, it is six months. In the fifth, it is three months. In the sixth, it is two months. In the seventh, it is one month. In the eighth, it is half a month. In the ninth, it is ten days. In the tenth, it is five days. In the eleventh, it is three days.
On the twelfth [day], it is the second lunar day; on the central [channel], it is the first lunar day. Such are the dates of life. Furthermore, it is said: "When the breath has ceased, at what time should the yogi thoroughly examine the signs?" It is stated: "At the time of the morning emission, one should examine the signs therein." The intention is this: one should thoroughly examine the state of the limbs at the time of emission at dawn. Now, if the eight limbs are severed, the measure of the dates of life is stated: "When the inner tip of the nose is severed, in seven days there is no doubt," and so forth. The meaning is this: as soon as the tip of the nose collapses, one dies in seven days. "When the āṃbara of the eye is severed, likewise in five days, troṭa," means that if the channel called troṭa in the eye is severed, because it does not pulse, one dies in five days. Furthermore, one should examine the pulsation at the edge of the eye-channel on the side of the nasal tract. "When the flesh between the cheeks is severed," means that if the channel located on the side of the cheek is severed, one dies in one day. "When the udumbara of the ear is severed," means that if the channel connected to the outside of the ear canal is severed, one will not survive beyond five ghaṭikās. Regarding this, "the tongue is the Black Line Hell (kṛṣṇalekhā)," means that as soon as a black line resembling a thread is suddenly seen on the tongue, one dies in two days. "When the upper and lower teeth clench," means that as soon as the teeth clench, one dies in exactly three days. "The throat, the lungs, or the outer channel..." [and so on].
This means that if the rtse'u chung (small tip) on the outer part of the throat is severed, one will die in half a month. Regarding "if the lḥe'u (protuberance) of the chest is depressed," if the chest and heart suddenly sink inward, it is exactly half a month. Regarding "if the luster of the nails is lost," if the nails of the hands and feet suddenly lose their red color, one will die on the sixth day.
For a person who has closely examined these aforementioned characteristics—the signs of untimely death—the ritual for protection is taught: "When the inner part of the nose is severed," and so forth. Regarding all of these, the pith instruction is as follows: in whichever location a channel has been severed, one should meditate on the seed syllable or the deity generated from it, exactly as it was taught for that specific location. For that very reason, it is said: "By the seed syllable of primordial wisdom." The seed syllable of primordial wisdom is the letter HŪṂ. The seed syllable of the Vajra is the letter SUṂ. The seed syllable of the Fierce One is the letter KṢUṂ. The seed syllable of Vetālī is the letter YUṂ. The seed syllable of Caṇḍālī is the letter HŪṂ. The seed syllable of Siṃhī is the letter SṂR̥Ṃ. The seed syllable of Vyāghrī is HM̥R̥Ṃ. The seed syllable of Śrgālī is YM̥R̥Ṃ. The seed syllable of Ulūkī is KṢM̥R̥Ṃ.
Furthermore, the ritual for establishing the outer wheel for the sake of that very protection is taught: "Moreover, the protection shall be explained," and so forth. In that regard, "holding two vessels for burning" means taking two unburnt earthenware vessels and writing [the mantras] with saffron and gorocanā. "Write" means...
It should be written with bezoar or saffron; thus it is understood. Now, the manner of drawing the hearth is taught: "Furthermore, it shall be explained: the nine squares and so forth, with their parts." The pith instruction is as follows: on the lower earthenware vessel, one should draw a nine-square cakra surrounded by a single rim. "The upper parts are twelve" means that on the lion vessel as well, one should draw a twelve-square cakra surrounded by a single rim.
Now, wishing to show the mantras to be placed within, it is said: "Having written the name in the center," and so forth. On both earthenware vessels, the name of the person to be accomplished (the sādhya) should be written in the center. If one asks how it should be written, it is said: "It should be surrounded by the seed-syllable," which means it should be written between the letters of the mantra.
Wishing to clarify that very point, it is said: "The word of homage comes first," and so forth. The word of homage is the letter Oṃ. That should be written below the name of the person to be accomplished. "Place it before the words of protection" means the name of the person to be accomplished should be written before the words rakṣa rakṣa. "The seed-syllable to be placed at the end" means at the end of what was taught above, "adorned by the five Buddhas," which refers to writing the letter Hūṃ. "Place the letter of combustion at the end" means that at the end of the [mantra] adorned by the five Buddhas, the letter of combustion, Svāhā, should be arranged.
Having thus arranged the syllables in the center, the arrangement on the surrounding rim is taught: "On the rim above the vowels, etc." This means that on the upper rim, one should arrange the twelve consonants, excluding the neutral vowels, in the second vessel. Now, for the three seed syllables to be placed in the nine squares of the lower vessel: "The seed syllables of the two doubled ka and pha," and so forth. In this context, ka refers to earth, and its seed syllable is the letter HŪṂ. Pha refers to wind, and its seed syllable is the letter YŪṂ. "The seed syllable of the two doubled" refers to the letter KṢŪṂ, because ka and śa are stacked. "The name of the goddess Vajrī" refers to the letter SRŪṂ. "The seed syllable of the Five-Endowed One" refers to the letter HŪṂ. Since the intention is to explain the arrangement of the mantra through the very sequence of those placed in the central square, it is said: "Homage, burnt, at the end." The application is as follows: OṂ [name of the person] RAKṢA RAKṢA SRŪṂ SRŪṂ; in this way it should be arranged. The same should be applied to the letters KṢŪṂ and so forth. "Adorned by the five Buddhas" refers to what is called the seed syllable of the Five-Endowed One. "The staff, the Lord of the World," and so forth; by that verse, the letter HŪṂ alone is explained. Furthermore, the "staff" is the straight line beneath the letter HA, and that is the Lord of the World (Lokanātha). "The vajra-hand facing the opposite direction" refers to the base of the letter HŪṂ.
That is Vajrapāṇi. "The body" refers to the interior of the letter ha, which is Mañjughoṣa. "The supreme bell" is Prajñāpāramitā, because the nature of those two is one and the same. One should conceptualize that the letter ha is both the nature of Mañjuśrī and the nature of Prajñāpāramitā. Likewise, "the head is Maitreya" refers to the head-mark of the letter hūṃ; that is Maitreya. "The syllable ma is the blazing above" means that ma is the mark resembling a half-moon, and "blazing above" refers to the bindu of its maṇḍala. "Vairocana liberates from saṃsāra" means that those two are Vairocana, exactly as described above.
Those are the seed-syllables such as kha and pha, taught according to the sequence of the grid. Regarding the placement in the eastern direction and so forth: in the eastern square is srūṃ, the Vajraḍākinī. In the north is kṣūṃ, the Caṇḍaḍākinī. In the west is yūṃ, the Vetālī seed-syllable. In the south is hūṃ, the Caṇḍālīḍākinī. Having thus arranged the directions, the arrangement of the intermediate points is now taught: "In the northeast is Siṃhī," and so forth. In the northeast square is ṣṭrūṃ, Siṃhī. In the southeast square is ṣṭrūṃ, Vyāghrī. In the southwest square is ṣṭrūṃ, Śrgālī. In the northwest square, the owl-faced Ulūkī is arranged with kṣṭrūṃ.
Desiring to explain the essential nature of the seed-syllables of those very [cells], it is said: "Regarding the six syllables of the fourth," the meaning of which is as follows: the four syllables sa, kṣa, ya, and ha are established; beneath them is the syllable ma; beneath that is the syllable ra; beneath that is the syllable ya; and beneath that is the vowel u as a sub-base. Above all of these are the half-moon and the bindu. Thus, as soon as they are formed, each of the four syllables beginning with sa becomes endowed with six syllables of examination. This is the pith instruction for the maṇḍala of the lower shards and bowls.
Now, wishing to demonstrate the arrangement of seed-syllables upon the wheel of the upper shards and bowls, it is said: "In those twelve locations of the upper [wheel]," and so forth. The meaning is as follows: the seed-syllables of sound should be placed in the directions of the twelve-square wheel mentioned above. Regarding the phrase "placing the homage and the end of the burning," it means that, as before, the syllable oṃ is placed at the beginning and the syllable svāhā at the end; these are to be placed as the neuter syllables. The neuter syllables are the phonemes ṛ, ṝ, ḷ, and ḹ. It is taught that these very neuter syllables are the nature of the ḍākinīs and so forth, in the passage beginning: "The Blazing One and the Sucking One," and so forth. Among those, the Blazing One is the syllable ṛ; the Sucking One is the syllable ḷ; and the Stealing One is the syllable ḹ.
The ḍākinī is the syllable ṛ. Now, the sequential arrangement of those syllables is taught: "In the east is the abode of the ḍākinī," and so forth. In the eastern square is ṛ, the ḍākinī. In the north is ṝ, Jvālinī. In the west is ḷ, Cūṣaṇī. In the south is ḹ, Hāriṇī. Regarding the arrangement in the corners, it is taught according to the guru’s oral instructions: in the two squares of the northeast corner are i and ī; in the two squares of the southeast corner are u and ū; in the two squares of the southwest corner are e and ai; and in the two squares of the northwest corner are o and au. "In the center, the name is to be written" means that one should remember the arrangement in the central square, as in the lower wheel, and the arrangement of the vowel letters on the outer perimeter.
If one asks how to meditate on the protective wheel thus drawn, it is taught: "Blessed by the five ḍākinīs." The meaning is as follows: one should bless it with the five ḍākinīs and meditate on that very maṇḍala. If one asks what nature the Vajrācārya should meditate upon, it is taught: "Through the union of oneself as the Vajra-holder." Regarding that, the oral instruction is as follows: one should perform the union of Vajrasattva according to the sequence taught in the Nopaki of the maṇḍala. "Vajrasattva is called 'I'" means that one should meditate after generating the divine pride of "Oṃ Vajrasattva Ahaṃ." "With the fingertips of the vajra hand..."
This means that, having performed the yoga of Vajrasattva according to the sequence of the teaching, one should meditate on the palms of one's hands as five-pronged vajras at the fingertips and touch the earthenware bowl with that hand. Regarding the phrase "the stable seed-syllable in the center," this refers to the syllable HŪṂ. "One should recite it one hundred and eight times" means that after making offerings of fragrance and so forth, one should also present the bali offering to the spirits, place it toward the head of the person for whom the rite is being performed, and empower it with the mantra. These are the external protection rituals.
Now, regarding the determination of the auspicious or inauspicious nature of the site and the self of the one who asks about the signs, it is said: "Furthermore, the nature of the breath..." and so forth. "By abiding in equality with the breath, all is explained as accomplished" means that, in this context, "equal breath" refers to the following: if the person asking about the signs approaches from the right side of the Vajra Master and asks, one should examine it as auspicious if the breath enters the right channel. If they ask while the breath is entering the left, it is auspicious if it enters that [left] channel.
Wishing to clarify that very point, it is said: "Abiding by the right of the right," and so forth. This means that if the breath abides to the right of the right breath, it is auspicious; if it abides to the left of the left breath, it is auspicious—this is the extent of the explanation. To explain the inauspicious through the opposite, it says: "Words inconsistent with the breath." "Inconsistent" means entering in a reversed manner.
Regarding that, if the breath entering the right side remains on the left, or if the breath entering the left side remains on the right, it is inauspicious. Even if it remains together with the breath, it is the manner of its exiting and entering. Wishing to show the distinction between the desirable and the undesirable through its parts, it is said: "By the application of exiting and entering," and so forth. In that context, "entering" is the inhalation of breath; "exiting" is the exhalation of breath. Even if the question is grasped as a single unity of breath and location, if one asks while the breath is entering, at that time it is auspicious; if one asks while the breath is exiting, it is otherwise inauspicious. To clarify that very point, it is said: "All that is to be done while entering is widely renowned in detail." This means that "in detail" refers to the thought that all purposes are accomplished.
Now, wishing to show the method of protection for what has been eaten and the application of poison-mixtures, it is said: "When eaten with a poisonous mind," and so forth. In that context, "medical treatment should be performed" means that one should apply medical therapy. Furthermore, regarding "those eaten during the four times and so forth," the "four times" refers to the four syllables containing the letter ra. It means that for those eaten during those [times], medical treatment should not be performed. In that regard, it connects to the statement: "For other things eaten, medical treatment should be performed." To clarify that very point, it is said: "For all other medical treatments," and so forth.
Having thus expressed the thorough examination of the collection of what has been eaten, and having manifested the protection of what is to be grasped, wishing to explain medical treatment, the protection is first explained.
"Having arranged the syllables," and so forth. Regarding that: "The mantras of the eight syllables should be placed upon the eight limbs." The meaning of this statement is as follows: the eight syllables that constitute the mantra are the seed syllables of the eight ḍākinīs, such as suṃ and so on. "Should be placed upon the eight limbs" means: a yellow kṣuṃ at the crown, blue hūṃs at the two eyes, red yuṃs at the two ears and the two nostrils, white srūṃ on the tongue, yellow-white ṣṭrūṃ at the throat, white-black hmṛūṃ on the two shoulders, black-red ymṛūṃ at the chest, and orange-red kṣmṛūṃ at the navel. Having first placed these in their respective locations according to their own colors, in the detailed explanation of the extraction of poison, they all become white. There is no doubt that this is what is meant by "meditation." That very point is stated: "Having visualized them all as white in color, the poison should be extracted by the essence mantra."
Having thus fully protected the limbs, the protection of consciousness is taught: "Having placed [it] in the center of the maṇḍala, it is blocked by knowledge and consciousness." "Placed in the center of the maṇḍala" means in the space of the heart.
With the mantra oṃ kamalave svāhā and the lotus mudrā described in the Homa [ritual], one should fully generate [the lotus]. Visualizing an eight-petaled [lotus] at the heart, upon it one should visualize the moon maṇḍala generated from the syllable a, and upon that, the ālayavijñāna (all-basis consciousness), which is like a star. Regarding the phrase "consciousness and wisdom cease," "consciousness" and "wisdom" refer to the syllable hūṃ. Because consciousness is also [included], the meaning is as follows: the syllable hūṃ becomes red light, which, by abiding in the side of consciousness, turns consciousness white; this is the instruction for suppressing [the afflictions] at the mouth.
Now, the medical treatment is taught: "Immediately after protecting the body," and so forth. Regarding that, the instruction is as follows: taking a vessel of pottery or a copper basin filled with milk and water, one places the root of the foot of the one who has eaten [the medicine] before oneself. In the center of that, one visualizes the eight-petaled [lotus] arranged with the mantra and mudrā mentioned above. Upon that is the moon maṇḍala from the syllable a, and upon that, a vajra generated from the syllable suṃ. In its bulb is also the syllable suṃ. From the aspect of its light rays, the maṇḍala of all ḍākinīs radiates forth and then reabsorbs. One should recite: oṃ vajraśuddhaḥ sarvadharmā vajraśuddho ’haṃ. From that vajra, she is generated with a white body, two hands, sitting in the bodhisattva posture, with black hair spread loose.
Adorned with ornaments of snakes, with a white garment as an upper and lower robe, and covered above by a white parasol, she holds a khaṭvāṅga and a skull-cup in her right hands. She dwells upon eight petals, and one should meditate on the eight nāgas, such as Vāsuki and the rest, as being gathered together to form her seat. Regarding the arrangement of the nāgas: on the eastern petal is Vāsuki, on the northern petal Takṣaka, on the western petal Karkoṭaka, on the southern petal Padma, in the northeast is Mahāpadma, in the southeast Śaṅkhapāla, in the southwest Kulika, and in the northwest Lintaka. These should be placed there. Their colors are similar to the eight seed-syllables arranged on the limbs of the "eaten" [offering] mentioned above. As it is said: "Having filled the vessel with water," and so forth. This teaches that the Vajrācārya alone, having first performed the yoga of Vajrasattva, should undertake all of this: "My body is the vajra; I should visualize Vajrasattva." Regarding that, the pith instruction is as follows: according to the sequence taught in the extensive sādhana, or else, in the manner of a mere moment, one should meditate on oneself as Vajrasattva. In that context, "in the manner of a mere moment" means that from the syllable A situated upon a moon at one's heart, the vajra is generated; that transforms and is apprehended as the Mahāmudrā. Alternatively, "a mere moment" refers to the mere apprehension of the Mahāmudrā mudrā.
Thus, to the question of how a yogi who has performed the mental visualization of the deity should extract the poison, it is said: "With the eye of a peacock," and so forth. The procedure is as follows: one should meditate that the peacock's eye held in one's own hand is being grasped by the hand of the Wisdom Ḍākinī. By that alone, the poison is drawn out from the forehead and all other limbs of the subject down to the soles of the feet, and then cast downward into a water maṇḍala where the Wisdom Ḍākinī is to be visualized. All of this must be performed by the Vajra Master through the recitation of the knowledge-mantra (vidyā). The mantra for recitation is stated as: Oṃ hṛdadhana dhara hūṃ phaṭ. This is the heart mantra of the eight nāga kings, such as Vāsuki and the rest. The meaning is that when reciting, one should recite only this without inserting the name.
If one asks by what application and to what extent that heart mantra should be recited, it is said: "Through the manifest application of Vajrasattva," and so forth. The meaning is this: during the preliminary service (sevā), one should perform the application of Vajrasattva and recite it one hundred thousand times. Furthermore, that same mantra is stated with the name clearly inserted: Oṃ vāsuki hṛdadhana dhara svāhā, and so forth. It is: Oṃ hṛdadhana dhara hūṃ hūṃ hūṃ phaṭ phaṭ phaṭ [Name] make poisonless hūṃ phaṭ svāhā. In that way, it is also applied to Vāsuki and the others. [With] white mustard seeds and white flowers...
"By burning with sandalwood" means that the word "white" should be applied individually to each [item]. "As soon as the heart stirs, that consciousness should be bound and held" means that, as previously stated, as soon as one strikes the heart, one should bind and hold it with the seed syllable of the life-faculty of the throat as it was taught. "As soon as the breath becomes agitated, one should afflict it with one's own breath" means that one should rouse the breath of the subject to be accomplished with one's own breath. The intention is as follows: the life-faculty of the subject to be accomplished should be afflicted with the seed syllable of wind. "When all the limbs and hands move, one should take up the melody of the self" means that one should bring down the wisdom of the subject to be accomplished with the melody of the syllable HŪṂ. "Into the abode of the nāgas, one should pour that milk" means that the milk and other offerings should be cast into the abode of the nāgas or a great river. Regarding the aspects of medical treatment not to be performed for those whose consumption has been fully diagnosed, it is said: "The face, the drop, the name," and so forth. Having understood the intention in the mind of Vajrapāṇi, who was concerned by others being bound by grahas, the Blessed One himself, wishing to explain, said: "The supreme ritual for bringing down rain, the great king of that very day," and so forth. "Near the banks of water, in a pleasing location."
This means that one should draw the maṇḍala for bringing down rain only when in close proximity to water, and not otherwise. Regarding the lines: "Square, with four gates, adorned and draped with the eight nāgas," it is understood that the eight nāgas, such as Vāsuki and the rest, should be arranged using the five colored powders. "Having made a canopy with two heads" means that two nāgas, rising upward, should be placed as a canopy for the heads. "The tails should be coiled in the corners" means that the two tails, being coiled, should be arranged in the corners. "The enclosure is made by the eight nāgas" means that the enclosure and so forth should be made by the eight nāgas, such as Vijaya and the rest. The lines beginning with "In the directions, the eight families" describe their arrangement in the center. To illustrate that: one should draw an eight-petaled lotus in the center of the maṇḍala. On that, in the eastern petal is Vāsuki, white in color; in the north is Takṣaka, yellow; in the west is Karkoṭaka, red; in the south is Padma, black; in the northeast is Mahāpadma, white-yellow; in the southeast corner is Śaṅkhapāla, white-black; in the southwest is Kulika, red-black; and in the northwest is Kulika, yellow-red. In this way, one should understand the distinctions of color according to the sequence of the families for the enclosure and so forth. "The great king, Lord of Clouds, should be summoned from the eight directions."
This means that the great cloud deities are to be summoned from the eight directions of the nāgas. "Agaccharañ, Garjan, Raudra, Ghana, Khara, Caṇḍī, Varṣaṇa, and Prapūrṇa"—these are the cloud kings who should be understood as being positioned in the outer maṇḍala in their respective order.
Desiring to clarify that very point, it is said: "Just as they are placed in the east and so forth, they should be understood according to the colors of the directions." This means that all of this should be performed by the yogi who maintains the divine pride of Vajraḍākinī. As it is said: "In the center, Vajraḍākinī sits upon a lotus seat," and so forth. "Surrounded by snakes, she is joined to a snake seat" means she sits upon a lotus seat encircled by snakes. By the command of Vajraḍākinī, the eight nāgas are to be made to issue commands to the great cloud kings.
To clarify that very point: "Having clarified the wisdom of yoga, one is the nature of the Wisdom Ḍākinī." "Oṃ bhūtaḥ svāhā" is the mantra for the five types of offerings and so forth. Just as "Oṃ vasuki hūṃ svāhā" is applied, so too should it be applied to Takṣaka and the others. "Oṃ gili gili varisa varisa pāya hūṃ hūṃ hūṃ ho ho ho tha tha tha svāhā" is the mantra for the eight cloud kings.
Oṃ vajra-takri-ni-vara-śa hūṃ bhurtaḥ svāhā. This is the root mantra for recitation. These are the mantras of Vāsuki and the others. It is taught that all of these should be performed only by a yogi who has attained the signs. Furthermore, regarding the statement "the signs of the messenger should be shown" and so forth, it refers to that. "Tilted eyes" means the eyes are slightly askew. "Just as one should examine the cause of both my messengers" means that, like the messengers, one should also thoroughly examine oneself. These are the second chapter of the Glorious Catuḥpīṭha-vyākhyā.
The Blessed One, intending that if bodhicitta is not generated, the accomplishments (siddhi) of mantra and so forth will not occur, composed the third chapter on bodhicitta, beginning with "Whoever would practice mantra..." and so forth. First, "having contemplated emptiness" and so forth teaches that all phenomena lack intrinsic nature. "From form being empty and so forth, up to the eighteen [elements] of the mind" refers to the mind element, the phenomena element, and the mind-consciousness element. In the same way, this should also be applied to the eyes and so forth. "The form element itself is empty" means that form is empty of intrinsic nature. "Likewise, sound also" means that this should be understood for sound and the others as well. "When one contemplates the mind dissolving into space..."
This means that one should meditate on the mind as being like space. It is said:
"In the center of space, there is no self;
In the center of the self, one should make space.
Whoever perceives these two as inseparable
Is liberated."
The "three realms" refer to the desire, form, and formless realms. "Seeing in the center of that" means that "that" refers to emptiness. "The cause of thorough conceptualization" means that one should thoroughly conceptualize the signs of what is desired and what is undesired.
With the words "By the blazing, there is peace," and so forth, the signs of pacification are taught. "By the crackling and clattering, there is enrichment" means that in this context, "crackling and clattering" refers to subtle particles. "The external application that arises" refers to the mind of sprouts and so forth; with these words, the enjoyment of the results of the signs is taught. "The world of the knowable should be examined" means it should be understood through the oral instructions of the Guru.
In this treatise, wishing to clarify suchness alone, it is said:
"Kill the father and the mother," and so forth. In this context, "father" is delusion; "mother" is craving; "king" is pride; "pure brahmin" refers to the ear faculty and so forth; "region" refers to the five aggregates; and "wandering" refers to the conceptualizing consciousness. "Kill" means that all of these should be killed by the sword of insight alone.
This concludes the explanation of the third chapter, the "Self-Seat," from the glorious Catuḥpīṭha. Thus, because the accomplishments of action (karmasiddhi) will not arise without the divine pride (devatāhaṃkāra) of a yogi who focuses intensely on suchness (tathatā), the fourth chapter is commenced with the intent to describe the application of deities and activities such as stupefying and slaying, beginning with: "Listen to how that very path..." and so forth.
"Abandoning both duality and non-duality" is understood to mean the abandonment of both unity and multiplicity. "The sound of the river" refers to attachment and the like. The method for drawing out those submerged in the ocean of saṃsāra is taught: "The characterized is that which is to be characterized." Here, "the characterized" is the person (pudgala); "the characterization" is the method; and "the characteristic" means the act of clearly characterizing.
"Consciousness is to be contemplated by wisdom" means that by establishing wisdom within consciousness, the activity of the mind is gathered into the wisdom that characterizes the object to be characterized. As it is said in the Ārya-Laṅkāvatāra-sūtra: "Action is gathered by the mind; discernment is by wisdom; consciousness is by consciousness." "The embodied beings submerged in the center are liberated by the sign" means they are to be liberated by the aforementioned method.
Desiring to clarify that very reality, it is said: "Wisdom examines the objects of knowledge; the realm of objects of knowledge is to be examined," and so forth. "The yogi who has realized through five lifetimes delights in the focus."
Regarding this: "The fifth life, the realization of awakening" refers to the path of the Tathāgata. The intention is as follows: among a hundred thousand yogins, it concerns how many will or will not proceed. It is taught that by meditating on emptiness, one should plant the seeds that emerge from beneath the body, having eliminated desire and the like: "In the field of emptiness and so forth, within the body, the wise should plant the seeds."
Desiring to elaborate on that very point, it is said: "For example, having burned the house of an outcaste with fire," and so forth. In that context, "having made the gods and so forth dwell in greatness" means having made them numerous. The meaning is as follows: just as a house of an outcaste is burned and then made into the house of supreme gods and so forth, in the same way, the body blessed by desire and the like is burned by the fire of primordial wisdom (jñāna). For the sole purpose of generating a body blessed by what is called "compassion," which serves as the cause for the welfare of sentient beings, one should plant the seed of the dharmadhātu.
"Virtuous and of noble family, the wise dwell everywhere" means that in this context, "virtuous and of noble family" refers to those possessing compassion. "Wise" refers to the yogins. It is thus understood that the yogin should generate compassion and so forth. "The letters to be arranged are to be arranged" and so forth teaches that the seeds are to be placed. "Fire is to be visualized at the crown" means:
The syllable KṢŪṂ is placed at the crown of the head. "By the seed-syllables of the two earths, one should apply them to the eyes" means that the syllable HŪṂ is placed on the two eyes. "By the seed-syllable of the empty wind, one should contemplate [it] on the nose and the ears" means that the syllable YŪṂ should be contemplated on the two ears and the nose. "From the seed-syllable of the nectar-water, the tongue-faculty is the lord Īśvara" means that the syllable HŪṂ is placed on the tongue. "Those which" refers to ṢṬR̥Ṃ and so forth; these alone are to be understood in their stacked forms, as many as there are. "One should apply them to the four places" means: ṢṬR̥Ṃ at the throat, HR̥Ṃ on the two shoulders, YR̥Ṃ at the chest, and KṢR̥Ṃ at the navel. "One should place them on the eight limbs" means in that manner. "Of the body endowed with seed-syllables" means the arrangement of those seed-syllables. "One's own self as the Wisdom Ḍākinī" means one should meditate on oneself as the nature of the Wisdom Ḍākinī. "The excellent application of Āli and Kāli" means: Āli refers to A and so forth; Kāli refers to the letters Ka and so forth. "At the bindu-place on the eyebrows" means that the bindu-place is the syllable HŪṂ; the meaning is that one should meditate on it between the eyebrows. "Adorned by the five Buddhas" means that very thing. Desiring to explain the essence of that very thing, it is said: "In the sevenfold meaning of fire and wind." In that context, fire is the syllable RA, and wind is the syllable YA.
The union of those two is "fire and wind." From that, the seventh meaning is the syllable ha. The seed-syllable of the vajra is the vowel u as a foot-extension, according to the scriptural authority: "The vajra hand that draws in from the opposite direction." "Perfectly endowed through union with the drop" means that it is perfectly mounted by the mark of the bindu in the center of the crescent moon, arranged above. "Explained as a stream of nectar" is because its very nature is the dripping of amṛta.
"Preceded by the eight activities and so forth"—here, the "eight activities" are to be understood as: pacifying, enriching, magnetizing, wrathful, filling, stupefying, inciting, and causing to descend. By the word "and so forth," one should also include the sword, the subterranean realm, the raising of the dead, the eye-salve for invisibility, the accomplishment of gi-wang, the stars, vermilion, woolen cloth, and other desired objects. "One should first perform the approach and so forth"—here, "approach" refers to recitation and meditation. In this context, the word "and so forth" also includes ascetic observances, commitments, dietary restrictions, and the like.
"Listen, O Vajra, to that very reality," and so forth, teaches the extraction of the hidden mantra. "First, the vajra speech" refers to the sound vajra. The word "first" refers to the preceding phrase. "The letter of the first class" is the letter ka. "Just as of the fourth class" refers to—
Taking the first class, the fourth class is the ta-class. Regarding the phrase "the first letter," it means the letter ta is to be taken. "Twofold above the letter ra" means that very letter ta is stacked twice. "Above the letter ra" means the letter ra is placed as the head of that very letter ta. "Join it with the letter i" means it is endowed with the gu-gu (vowel i). "Just as the second class, take two letters upon the drop" means the letter ca is above, possessing a drop. "With a hook as the tip" means the vowel i is to be added to the gu-gu of that very ca. "The third letter of the fourth" means the letter da. "Both should be doubled" means cin and da are to be recited twice. "The fifth speech is to be given" means it should be joined with the fifth letter, hūṃ. "At the beginning, the letter of homage" indicates that the letter oṃ is to be placed at the start. "Place the fierce letter at the end" means the letter phaṭ is to be placed at the conclusion. Thus, the formulation is: oṃ vajrakartari cchinda cchinda hūṃ phaṭ. "Both hands should be bound" means having formed the vajra-bond. "Having purified it at the mouth" means it should be placed right at the vicinity of the mouth. "The middle wrathful one is extended" means the index and middle fingers are extended.
"Both should touch and be touched" means that one should strike [the target] many times in the manner of passion. Regarding the phrase "Then the suppression shall be explained," and so forth, this teaches the suppression of rain and the like. In that regard, the mantra is extracted from its concealment: "One should take the third letter of the final class" refers to the letter ba. "Likewise, the third letter of the third class" refers to the letter ḍa. "One should endow the three seed-syllables with the letter e" means that the letter ba mentioned above should be provided with the vowel e as a subscript. "That which is the first of the fifth, pierced by a hook" refers to the letter ba endowed with the vowel i as a vowel-sign (gu-gu). "With the water-seed of the third, in the middle of the visarga" means that the bindu (drop) should be placed upon the letter ba. "The final seed-syllable of the Vajra" refers to the seed-syllable of Vajraḍākinī, the letter sa; its final [part] should be the letter ha. "The letter ra, the hook, and the noose" means that the letter ra is attached beneath that letter ha. At the head, the vowel i as a vowel-sign draws it toward the side. "Placing the destructive letter at the end" means that the letter phaṭ should be placed at the conclusion. "The homage should be placed above" means that the letter oṃ should be placed at the beginning. The formulation of these is: oṃ baḍave biḥ hrīḥ phaṭ. Furthermore, the oral instruction for this is as follows: the yogi should undertake it with the divine pride of the Noble Hayagrīva.
One should understand the vibhāva vibhāva from another tantra to be repeated twice. "Joining the two hands in añjali" means making the two hands into the vajra-añjali. "The ring fingers should be placed one over the other; the wrathful one completely suppresses," so it is said. "With the two ring fingers" means that with the two ring fingers, the two middle fingers should be wrapped around in a playful manner. "In that very place, join the thumbs; this is the mudrā of the wild mare," so it is said. By joining both the two middle fingers and the two thumbs, it is the mudrā of the mouth of the wild mare. "A garland of blazing, equal light, burning in the locations of the ten directions, will consume the clouds and so forth," so it is said. This means that with the light of a shimmering garland of rays, one should visualize the cloud deities residing in the ten directions being consumed by the pride of the glorious Hayagrīva. From the Commentary on the Glorious Catuḥpīṭha composed by the Vajrācārya Kalyāṇavarman, the "My Own Seat" is complete.
Now, for those who wish to know how to mount the images, the homa for pacifying and so forth, the nature of the bali offering, and how to fully accept the disciples, Vajrapāṇi asked: "What is the form and what is it like?" and so forth. This largely concerns the commencement of the other seat. Regarding the section on the kuṇḍa (fire pit): "Starting from about one cubit, up to as many as a thousand cubits," so it is said. According to the sequence of activities, starting from eight finger-widths, it should be increased up to as many as twenty finger-widths.
Regarding this, the term "rim" (mu khyud) refers to the general perimeter of the fire pit (hom khung). As for the proportions:
"From the three parts, two parts should be excavated," means that the fire pit should be made according to the three measurements as taught; two parts should be excavated for the depth. "From the excavation, one-eighth part should also be made as the rim of the pit," means that the measurement for excavating the fire pit is divided into eight parts, and the measurement of one part is the rim of the fire pit. "Half of the rim, on the outside, should also be made as the rim," means that a rim should be excavated on the outside, measuring half of the [inner] rim. "Possessing eight parts of the rim, it is an eight-petaled lotus," means that the measurement of the surrounding rim is expanded into eight parts to serve as the measurement for the lotus petals. "Outside the lotuses, a fence of one finger-width should be made," means that a fence of one finger-width is made outside the lotuses. "In the center of the pit, a vajra should be placed within the lotus," means that a vajra should be arranged in the center of the fire pit, as beautiful as possible, upon the lotus. "The three rims are for wrathful activities," means that for the activity of wrathful sorcery (abhicāra), the fire pit is triangular. "For pacifying, it is four-cornered," means that for the activity of pacifying, the fire pit is made four-cornered. "Completely full is for power; the same applies to increasing," means that for the activities of power (vaśya) and increasing (puṣṭi), the fire pit is circular. "The crescent is for expelling," means that for activities such as expelling, the fire pit is in the shape of a bow.
For the actions of summoning and deluding, the hearth is eight-cornered. One should apply the sequence in its proper order: pacifying, enriching, magnetizing, and so forth. This means that one should perform the pacifying and other rites exactly as they have been taught, and not otherwise.
Regarding the line, "By means of the symbols of the five Buddhas, how should they be arranged in the directions and intermediate directions?": this means that one should arrange Vajrasattvī and the others in the directions by circling to the left. In the eastern direction is Vajrasattvī; in the north is Ratnavajrī; in the west is Dharmavajrī; and in the south is Karmavajrī. It is taught that these hand symbols should be placed upon the rim, and not elsewhere.
Regarding the line, "The four locations are adorned with the symbols of the Buddhas upon the rim": this refers to that. "The beautiful crescent moons and vajras should be placed at each corner and intermediate corner": this means that the beautiful crescent moons and vajras should be placed at each corner and intermediate corner as they are most beautiful.
Regarding the line, "In the place of the seat, according to the measure of twelve thumbs, it is half a man; the stacked snow mountain of Ti-se is auspicious": this means that in front of one's own seat, within the perimeter, the snow mountain of Ti-se should be placed. "Half a man" refers to the measure of half a man's cubit, which is one span. Furthermore, when combined with the measure of twelve thumbs, it is converted into twenty-four finger-widths; that is the measure of the snow mountain of Ti-se, as far as it extends.
"In the places of the eight petals and so forth, the deities should be invited to reside in sequence."
This means that the eight petals should be arranged in sequence with Vajraḍākinī and the others. Regarding the statement, "The measure of the measure must be made without doubt," the yogi should also apply that specific measure. These are the first chapter, the chapter explaining the other seats, from the vision of the glorious Catuḥpīṭha.
"How are the water offerings and so forth performed? Regarding those water offerings and so forth," and so on, was spoken; thus, Vajrapāṇi, desiring to hear about the water homa and so forth, requested the second chapter from the other [teacher]. "Water homa" means the homa performed with water, hence "water homa." The word "and so forth" should be understood to include the bali offering, the articles of worship, and so on. "How are the characteristics to be indicated?" means: what is the essential nature of the water homa? "In the center, the water vessel and so forth" refers to the water vessel made of gold or other materials in the manner of a lotus, other than the eight vases mentioned below. "It should be smeared with white substances" means it should be smeared with white, fragrant substances and so on. "Then, that which abides outside, the water action and so forth" means: having meditated for a moment on the identity of Vajraḍākinī, [one should perform the ritual].
Subsequently, having emitted [the deity] from one's own breath according to the sequence of arrangement explained above, one should generate the Wisdom Ḍākinī in the center of the water at an external site, endowed with the appropriate body color, hand implements, and so forth, and then perform the homa for pacification and the other purposes. Regarding the lines: "Discerning wisdom is stable; it possesses the color of its own form. The mudrā of all samayas is taught through mantra, mudrā, and so forth," this means that just as with the samaya-mudrā of the Wisdom Ḍākinī, one should demonstrate it to the Vajra Ḍākinī and the others. Regarding the lines: "If the mantrin constantly sprinkles water, the special qualities will flourish," this means that by sprinkling and offering water daily onto the tip of the vajra of the crowns of the Vajra Ḍākinī and others visualized in front, great flourishing will arise. These are the second chapter on the other seats from the Glorious Caturpīṭha-vyākhyā.
Since the supreme accomplishment will not be attained without drawing the maṇḍala of the yogin who meditates in this way, the chapter on the maṇḍala begins with: "Listen, Great Vajra King, to the characteristics of crossing over saṃsāra," and so forth. Since the lack of intrinsic nature of the five aggregates and so forth has already been explained in the chapter on emptiness, it is not elaborated upon here. The lines beginning with "How to view with equanimity" are easy to understand. The lines beginning with "Listen, Vajra Reality, to the characteristics of non-dual wisdom" teach the complete purity of phenomena.
"In order to act for the sake of the unsurpassed state, one should utter these three with palms joined." This means that after generating the bodhicitta, one should perform the unsurpassed offering to the Buddha. Regarding the application of the syllable hūṃ: "Homage, ending with the word 'Destroyer'." This means that the syllable hūṃ should be applied between the words "homage" and "destroyer." Thus, it becomes the mantra oṃ hūṃ phaṭ. Having visualized one's own hand as a vajra with that mantra, and having examined the site as the abode of the five tathāgatas, the ground will be purified.
Then, having prepared a square maṇḍala with very fragrant scents and drawn an eight-petaled lotus with five colored powders, one should draw the maṇḍala of the vessels in its center: the vase of all accomplishments in the middle; a drop of five colors on the eastern petal; a vajra on the southern petal; a bell on the northern petal; and a great conch filled with nectar on the western petal, and so forth. One should then wrap it all around with red thread and set it down. Following that, the vajra-ācārya, maintaining the divine pride of the Wisdom Ḍākinī, should perform the offerings of flowers, incense, perfumes, flower garlands, divine food, bali cakes, and the sensory requisites. After that, one should form the vajra-fist with both hands and place them inverted at the tip of the nose.
Extending [the arms] toward the directions, the obstructors are to be destroyed with this mantra: "Hūṃ phaṭ phaṭ phaṭ svāhā." This is the mantra and mudrā for expelling the obstructors. Then, having bound the mudrā and recited the mantra of Lāsyā: "Oṃ prasādakuru maṃ mediti sundhārī dayacittaṃ hūṃ jūṃ jūṃ svāhā." This is the mantra and mudrā for supplicating the Goddess of the Earth. Following that, one should hold the vajra with the suchness [mudrā] and ring the bell with the dharma [mudrā]. Then, visualizing the vase situated in the center of the lotus as the Wisdom Ḍākinī, white in color and holding a vajra and bell, one should perform the offerings below. Having bound the vajra-binding [mudrā], one should extend the two index fingers, bend them, and join their tips together, placing them at the heart. "Oṃ āḥ svāhā" is the essence mantra and mudrā. With the right hand, one should touch the vase with this vajra and recite [the mantra] one hundred and eight times. Then, having empowered the five colors with the seed syllables of the five Buddhas—"Oṃ hūṃ hrīḥ svāhā"—they should be applied. With the seed syllable of Siṃhī, "Oṃ hūṃ svāhā," one should recite over the five colored powders.
Then, having offered the bali to the spirits, one should make offerings with the five types of sensory requisites for the purpose of seizing the site. The right arm and so forth should be placed at the boundary. Entrusting the tasks such as the drawing of the maṇḍala, one should engage in the ten paths of virtuous action. Furthermore, having anointed the ground with fragrant water, the lines should be laid out. These are the rituals for protecting the site.
Next, regarding the laying of the lines: the thread for the application should be made from five types of material and dyed with five colors. Following that, having made bindu marks at the eight directions and intermediate points in the center of the maṇḍala ground, one should generate the divine pride of the Wisdom Ḍākinī. Holding the five-colored lines with both palms, one should empower them with the mantras of the seed syllables of the five Ḍākinīs. The mantra is: OṂ A A A A OṂ ĀḤ. The master should hold one end, and the disciple should hold the other end, and then the lines should be laid out. The sequence is as follows: if the master stands at the southwest boundary, the disciple should remain at the northeast boundary. Furthermore, if the master comes circling to the right and stands at the northwest boundary, the disciple should likewise be at the southeast boundary. If the master stands in the western direction, the disciple should be in the eastern direction. Then, if the master stands in the southern direction, the disciple should likewise be in the northern direction. Thus, the lines of the outer directions should be laid out. Then, the maṇḍala should be made square and divided into five parts; from the central square, one should encircle it with a portion equal to half of three squares.
The maṇḍala heart consists of a nine-square grid. It should be adorned with vajra pillars. All the corners and intermediate points should be adorned exclusively with crossed vajras. The gates are formed by the proportions of the surrounding retinue, and there are four corners. Half of that proportion constitutes the medium [sections]. Half of the medium [sections] forms the perimeter. Half of the perimeter is the area for the five colors.
In the inner squares of the east, north, west, and south, one should apply the colored powders white, yellow, red, and green, respectively. In the center is blue; outside the vajra garland, the seat of the outer yoginī is the color of great red. Outside the goddesses Pukkasī and the others, the area should be surrounded by five enclosures. The area for the black color outside of that is like the blue of the sky. On the deity’s ledge, one should apply the color of refined gold. On the exterior, it is accompanied by the four tōraṇa arches.
As it is said:
"Square with four gates,
Adorned with four tōraṇa arches,
With hanging bells, blazing garlands,
And entwined with nets and half-nets.
In all the parts of the corners,
And in the vestibules and junctions of the gates,
The arrangement of vajras and jewels
Is the examination of the outer maṇḍala."
Thus it is said. On the sides of the four gates, atop the vases, in the east, north, west, and south, victory banners are displayed, marked by a lion, a peacock, a swan, and a makara, respectively. At the base of those very [banners], eight vases are placed. In the four corners as well, four vases should be arranged.
Such a maṇḍala should be drawn, starting from a single cubit and extending up to a thousand cubits. Regarding the maṇḍala, the measurements must certainly be established just as they are for the sacrificial fire pit (homa). Then, the ritual of casting [the vajra] is taught: with the pride of Vajraḍākinī and accompanied by the sound of hūṃ, one should expel the obstructing spirits (vighna) while holding the vajra and bell.
Standing at the eastern gate, one should destroy the obstructing spirits with this mantra: oṃ hūṃ hana māraya duṣṭān ghātaya ghātaya a hrīḥ phaṭ. Likewise, in the north, possessing the pride of Caṇḍaḍākinī and binding the vajra-fist, one places it at the heart. Standing in the pratyālīḍha, ālīḍha, saṃgha, and maṇḍala stances, one should destroy the obstructing spirits with this mantra: oṃ hūṃ aḥ phaṭ.
Then, from the western gate, binding the mudrā of Lāsyā and placing the left knee on the ground, one stands in the "revolving lion" stance and destroys the obstructing spirits with this mantra: oṃ hūṃ āṃ phaṭ. Following that, in the south, with the pride of Caṇḍālī, one places the vajra-fist on the crown of the head. Standing in the jānu, utkuṭaka, parivarta, and viparyāsa stances, one should destroy the obstructing spirits with this mantra.
OṂ HŪṂ AṂ PHAṬ. Furthermore, abiding in the direction of the dance, with the pride of the Wisdom Ḍākinī alone, one should bind the Great Mudrā of the glorious Vajrasattva. While in the postures of the right leg extended, sitting, gathering, and standing, one should utter the syllable HŪṂ in many ways. Then, with the mantra and mudrā for purifying the site alone, one should strike the ritual daggers. At the crown of the head, opening the vajra-palms, one should strike with this Vajra Net mantra: OṂ HŪṂ PHAṬ. Having bound the vajra-fist, raising the little fingers and thumbs, and circling them in the directions, one should mature the enclosure with this mantra: OṂ JE PA NI HŪṂ PHAṬ. Having placed the previously adorned vase, touching it with the left hand by pressing the thumb with the little finger, one should recite this mantra one hundred and eight times over the vase: OṂ TAPTE TAPTE MAHĀTAPTE SVĀHĀ. This is the mantra and mudrā for filling it with the water of the play-ocean. With that same mudrā and the mantra that follows, having added the five nectars, one should recite this mantra once, exactly as taught: OṂ SRŪṂ KṢŪṂ HŪṂ PHAṬ SVĀHĀ. These are the mantras for the seed-syllables residing in the vase. Then, having adorned it with the garments and ornaments as taught, and being endowed with loving-kindness and the rest, one should perform the circumambulation with the armor alone. Opening both hands and wrapping the two thumbs, one should form the gesture of a swan’s wing and place it at the heart while turning outward.
Having bound that mudrā, one should empower it with this mantra: OṂ HŪṂ HOḤ PHAṬ. Here, having begun the meditation and generated the individual deities, and having first performed the arrangement of the eight limbs, one should worship with the five offerings—flowers, incense, lamps, perfumes, and garlands—and then manifest the nature of the three kāyas with this mantra: OṂ VAJRA KĀYA HOḤ, OṂ VAJRA VĀK ĀḤ, OṂ VAJRA CITTA YA HŪṂ.
With SVABHĀVA ŚUDDHAḤ SARVA DHARMĀḤ SVABHĀVA ŚUDDHO ’HAṂ, VAJRA ŚUDDHAḤ SARVA DHARMĀ VAJRA ŚUDDHO ’HAṂ, and YOGA ŚUDDHA SARVA DHARMĀ YOGA ŚUDDHO ’HAṂ, one should purify the three kāyas and generate the divine pride of the Wisdom Ḍākinī. Then, with OṂ VAJRO ’HAṂ, one should assume the divine pride of Vajrasattva and perform the summoning.
The wisdom maṇḍala of the pure ground is summoned into the maṇḍala of one’s own heart, and having tied and bound it, one should accomplish it by bringing it under control. The mantras for this are as follows: OṂ VAJRA AṄKUŚA JAḤ, OṂ VAJRA PĀŚA HŪṂ, OṂ VAJRA SPHOṬA VAṂ, OṂ VAJRA GHAṆṬE HOḤ.
Regarding the mudrā for summoning with the wrathful hook: "Having formed the wrathful hook mudrā, the little finger is also a great hook; the two index fingers are tied at the shoulder, and the bracelets are pressed together at the back." Thus it is said. These are the mantra and mudrā for summoning. These constitute the first application of the proximate teaching.
Having generated all of these without exception, the yogin, possessing the divine pride of the deity, should meditate on [the deity] at the summit of Mount Meru. As it is said: "At the beginning of all mudrās..."
"One should bind the samaya-mudrā," and so forth. Having formed the two vajra-fists, placing the left at the heart and inserting the right fist into the left armpit is the samaya-mudrā. "Just as the seed-syllable is the actual vajra" refers to the syllable HŪṂ. "Placing the burnt [syllable] at the end of the homage" is easy to understand. OṂ HŪṂ SVĀHĀ is the samaya-mantra and mudrā. Regarding the statement, "One should fully visualize lion-thrones upon the five squares of the inner maṇḍala," it says: "With five lion-thrones, one should apply them as five seats." "Adorned with a white parasol, one should contemplate a sun-maṇḍala" means that it should be adorned with such [features] as many as exist. "Emerging from my breath, in the center is the Wisdom Ḍākinī" means that having generated her from one's own seed-syllable and expelled her through the nose, one should place the Wisdom Ḍākinī upon the seat; that is the meaning. The meaning of "three faces and six arms" is clear. In this way, it should be understood for all [deities]. "Emerging from my water" means from the water-channel. "Emerging from my fire" means from the fire-channel. "Emerging from my wind" means from the wind-channel. "That which emerges from my earth" means from the earth-channel. "The four on the outside" means that the four [deities], the outer Ḍākinīs and so forth, should also be placed at the four inner gates.
"In front of those, such as form, the samaya should also be shown," means that the samaya should be shown in the presence of the Wisdom Ḍākinīs and so forth; that is, the samaya of that [deity] should be shown in the presence of the Wisdom Ḍākinī. "Oṃ hūṃ svāhā." "Endowed with that very seed-syllable" means that for all of them, one should first take exactly what was explained above. "Having placed the staff to the side" refers to the third vowel sign (the u stroke). The application of that is as follows: oṃ a svāhā, oṃ ā svāhā, oṃ āṃ svāhā. For the four goddesses of the corners: oṃ ṛ svāhā, oṃ ṝ svāhā, oṃ ḷ svāhā, oṃ ḹ svāhā. For the goddesses who are the inner gatekeepers: oṃ phuṃ svāhā, oṃ pheṃ svāhā, oṃ phroṃ svāhā, oṃ phriṃ svāhā.
Regarding "the syllable in the drop of nectar," the syllable is srūṃ. "Having taken the seed-syllable of the ninth last" means having taken the first syllable ya, the ninth last is the syllable kṣa. "The third from the first group, joined with the drop of the vowel" refers to the syllable guṃ. "With a full torma that is not dual, one should worship with that very thing" is explained below: one should offer the torma to the spirits (bhūta) provided with the five nectars, the five hooks, food, drink, and so forth. "One should circle with the lotus-turning gesture, and visualize a lotus to the right; with the left hand raised as a vajra, the Great Mudrā should be shown."
This means that one should visualize a lotus skull-cup in the right hand and meditate on a vajra in the left; having formed the mudrā three times, one should display it while reciting "Oṃ ha ho hrīḥ svāhā." Regarding the specific offerings, it is said: "The wise one designates the external maṇḍala of the worldly [deities]." This is taught so that it may be understood in that way; because the offerings of thorough recitation are appropriate, the supramundane goddesses should be arranged. Immediately following that, the goddesses of the world and so forth should be placed upon the external maṇḍala. The sequence for their arrangement is as follows: to the east of the vajra garland of the inner maṇḍala, Pukkasī, Bhṛkuṭī, and Caṇḍālī should be arranged, holding vessels of nectar-water in their hands, with body colors of red, yellow, and black. In the north, Raudrī, Raktapāyinī, and Piśācī—these three—hold vessels filled with the five hooks and so forth in their hands, with body colors of yellow, white, and red. In the west, Krodhī, Jvālā, and Bhairavī hold vessels of torma in their hands, with body colors of red, yellow, and black. In the south, Khaṭvāṅgī, Vajrī, and Kalaśī hold vessels of food, drink, and so forth, with body colors of black, red, and white. In the northeast, Lāsyā and Gandhā are white.
[She is] yellow in color. In the southeast is Piṅgalā, agitated and blazing, with loose, disheveled hair, adorned with snake ornaments, draped in various garments and ornaments, and seated in the indra-paryaṅka posture. On the outer circumambulatory path, in the eight charnel grounds arranged in the eight directions according to the sequence of the mantras for the bali offering to the bhūtas, one should place the lords of the charnel grounds, such as Kṛṣṇa-Raudra and the others. The sequence is as follows: in the east is Kṛṣṇa-Raudra; in the north, Mahāraudra; in the west, Devadatta; in the south, Kṛṣṇa; in the northeast, Karāla; in the southeast, Bhīṣaṇa; in the southwest, Rati-krama; and in the northwest, Vighnarāja. All of them have three eyes and four arms, are adorned with the weapons, garments, and ornaments as described, and have complexions of black, yellow, white, and red. Those residing in the four corners, starting from the northeast, have complexions of white-yellow, white-black, red-black, and yellow-red. Their retinues are described as: "Vṛddhikā, Raudrī, Bhīṣaṇī, and Umā are praised." Thus, in front of Kṛṣṇa-Raudra is Vṛddhikā, to his left is Raudrī, behind him is Bhīṣaṇī, and to his right is Umā. "Praised" means that those goddesses have the colors of the ḍākinīs and so forth, their hands busy with the five offerings and so on.
They are to be perfectly worshipped with the five sensory offerings. Likewise, in the north are the queens Vijayā, Aparājitā, and the invincible Aparājitā; these are the retinues of Mahāraudrī, and their body colors correspond to those of the lamps and so forth. Likewise, in the west are Kālikā, Bhadrakālī, Mahākālī, Kālarātri, and Yoginī; these are the four wives of Devadatta, and their colors are those of Bhairavī and the others. Likewise, in the south are Vaśīkarī, Candrī, Raudrī, Dveṣī, and Lambā; these are the goddesses of Kālikā, and their colors are those of Hāriṇī and the others. In the northeast are Hāriṇī, Dīpikā, Bhairavī, and Deśasthā Yoginī; these are the ḍākinīs of Caṇḍī, and their colors are those of Jaraṇī and the others. In the southeast are Raudrīrūpā, Mahārūpā, Daṃṣṭriṇī, and Khaṭvāṅginī; these are the ḍākinīs of Bhairava, and their colors are those of Vaśīkarī and the others. In the southwest are Khaṭvāṅgī, Mālā, Khaṭvāṅgadhāriṇī, and Mahāhi; these are the wives of Nandikṛt, and their colors are those of Bhadrakālī and the others. In the northwest are Khaḍgakeśī, Vajrahastā, and likewise Dhanuhastā; these are the wives of Vighnarāja, and their colors are those of Vijayā and the others. Then, at the eastern gate is Viṣṇu, holding a club. In the north is Brahmā, holding a fly-whisk. In the west is Dharaṇīdhara, who is devoted to uttering the sounds of definitions.
In the south is Śakra, who holds a parasol. Likewise, in the corner of the southern frieze, in the direction of Īśāna, is Īśāna; in the direction of Agni is the god of wealth, Kubera; in the direction of Nirṛti is the lord of bhūtas; and in the direction of Vāyu is the lord of Vāyu. It should be understood that these are to be drawn in sequence, together with their sons, wives, and retinues, and endowed with their respective colors and implements.
On the sides of that cluster, in the eastern direction, are Kaṅkālabhairava, Kāka, Rākṣasa, Gaṇeśvara, and Ghaṇṭānāsa. Their colors are those of the ḍākinīs and so forth. Likewise, in the northern direction are Caṇḍeśvara, Saptadeva, Uṣṇeśvara, and Hūṃkārabhairava. Their colors are those of the lamps and so forth. Likewise, in the western direction are Kāmarudra, Thādeleśvara, Ḍamarukabāhya, and Mahāḍamarabhairava. Their colors are those of Bhairavī and so forth. Likewise, in the southern direction are Vīṇeśvara, Mahānāda, Daṃṣṭrākarāla, and Dhanurdhara. Their colors are those of Haraṇī and so forth.
These also have four arms, hold a khaṭvāṅga, a skull-cup, embrace a goddess, and hold a trident; they have three eyes, wear tiger-skin lower garments, are adorned with all ornaments, and are bound with garlands of skulls. Outside of that, on the ground of the inner perimeter, are the bhūtas.
It should be understood that the retinues of the piśācas and so forth are those who feast and cause others to feast. The dharma-syllables are the initial letters of the respective names, such as Raudrakāla, Kāla, Kaṅkālabhairava, and so on. Forming two vajra-fists, one should extend the middle fingers. At the three joints of the middle fingers, one should apply the threatening gesture in the manner of a hook. Oṃ ākarṣaya hūṃ phaṭ. This is the mudrā and mantra for summoning the terrifying deities. The mudrā and mantra of the amṛta light rays as taught [elsewhere] are the samaya-mudrā and mantra of Pukkasī and the others. Having formed the hollowed palms, one holds them rotating to the right. Oṃ ghrāṃ svāhā. This is for Raudrī and the others. Extending both hands, the backs of the two hands should be joined. Each finger tip should be wrapped around the corresponding finger tip. Oṃ vetālī hūṃ. This is for Raudrī and the others. Forming two vajra-fists, they should be placed at the two hips. Oṃ hūṃ svāhā. This is for Lāsyā. Opening the left hand, the thumb and ring finger should be raised. Holding it with the right hand, one offers the scent with the conch mudrā. Oṃ dhūpa gandhe hūṃ. This is for Gandhā. With the lute, one plays the lute: Oṃ hūṃ hoḥ svāhā. This is for Vīṇā. With the two hollowed palms, one should rotate and scatter upwards. Oṃ sraṃ svāhā. This is for Bali. Forming two vajra-fists...
Raising the index finger and moving it toward the mouth: OṂ HŪṂ HŪṂ HŪṂ SVĀHĀ. This is for Gāndhārī.
Firmly binding the vajra fists, one should hold them with the left wrist: OṂ I SVĀHĀ. This is for Dhūpā.
Extending the right hand with a graceful, haughty gesture toward the right hip and raising the right arm: OṂ SRŪ NṚ TRA SVĀHĀ. This is for Nṛtyā.
Joining the palms and placing them at the crown of the head: OṂ KṢŪṂ SVĀHĀ. This is for Dīpā.
Binding the right vajra fist and raising the middle threatening finger (tarjanī), one should touch it to the forehead: OṂ MU MU HŪṂ SVĀHĀ. This is for Īśāna.
Binding the vajra fists and raising the two threatening fingers, one should join them in the manner of a jewel: OṂ DANA GHAṂ HŪṂ SVĀHĀ. This is for the Lord of Wealth (Dhanada).
Binding the right vajra fist and raising the threatening finger: OṂ KṚTENE HŪṂ PHAṬ SVĀHĀ. This is for the Lord of Spirits (Bhūteśvara).
Binding the right fist and extending the threatening finger very far: OṂ BHUR BHAVAḤ SVĀHĀ. This is for the Nāga King.
Raising the vajra fist upward: OṂ KṚṢA SVĀHĀ. This is for Viṣṇu.
Raising the right hand in the mudrā of the three banners: OṂ HŪṂ SVĀHĀ. This is for Rudra.
Placing the right vajra fist at the heart: OṂ OṂ SVĀHĀ. This is for Brahmā.
Opening the right hand and turning it downward, one should extend the fingers of the wrathful fist from the left fist and touch them to the center in the manner of a parasol: OṂ AṂ MU MU SVĀHĀ. This is for Śakra.
The mantra of the samaya-mudrā of the hand-trident is exclusively for Kṛṣṇarudra and the others, as well as for the general samaya-mudrā of the Skeleton-Terifier and the rest. Immediately after the deities have been arranged, it is taught that one should worship the yoginīs, such as Vajraḍākinī and the others, with the twenty-fold offering. Then, regarding the twenty-fold offering, it says: "The wise one should perform the offering," and so forth. Having bound the mudrā of the Graceful One (Lāsyā) and taken up the melody of the syllable HŪṂ, one should perform this great pleasing with the sound of the syllable HŪṂ: HŪṂ HŪṂ HŪṂ GHŪṂ; HŪṂ HŪṂ HŪṂ HŪṂ; OṂ GHOṂ; OṂ GO; OṂ GHO HŪṂ; GATRŪṂ GATRŪṂ; GATRŪṂ HŪṂ SVĀHĀ. Then, having grasped the vajra with suchness, one should recite those [mantras] with the dharma of the bell. Having bound the two vajra-fists, one should join them back-to-back. Having entwined the two little fingers, one should move them slightly. OṂ VAJRA GHAṆṬĀ HO; OṂ VAJRA TĀRAME; OṂ VAJRA GHAṆṬE RAṆITA PRARAṆITA SARVA BUDDHA PRACALITE PRAJÑĀPĀRAMITĀ SVABHĀVE VAJRA SARVA HRIDAYA AVATOṢAṆI HŪṂ HŪṂ HŪṂ SVĀHĀ. This is the suchness of the vajra and the bell. Then, as taught in the Śrīparamādya Tantra, one should offer praise with the one hundred and eight names, beginning with: "The Great Being, the Supreme Primordial One," and so forth. Following that: HŪṂ HŪṂ HŪṂ. "You who hold a body that liberates from saṃsāra..."
Holding the union of mutual embrace, O Hevajra, you—HŪṂ LA LA HŪṂ HŪṂ LA LA LO GCIG HŪṂ. Gods and humans prostrate and worship your feet. Holding the joy of stainless flowers, O Hevajra, you—LA LA HŪṂ LA LA HŪṂ LA LA LO GCIG HŪṂ. Free from substantiality, you perform the service; this great secret, more secret than the secret—enjoy, enjoy, O Vajra, you! For the sake of you who are pressed in secrecy, you who partake of the infinite amṛta—HŪṂ. This which thoroughly contemplates sentient beings, which completely transcends this saṃsāra—to that which has become supreme, I prostrate. Adorned on the head by the supreme Lord of Nāgas, your body is adorned with the white moon; with countless various beautiful forms, I prostrate to the Buddha Vajrī. With a supreme body the color of gold, adorned with extremely fierce serpents, drinking blood in a fresh skull-cup, adorned and at the feet of the northern goddess—Mārakātā, red and beautiful, making the sound of HŪṂ and terrifying with a fierce roar, holding a fierce club and a skull-cup—at the feet of the western goddess, I prostrate. A treasury of beautiful blue arrangements, at the feet of the great god Viṣṇu, holding the wrath that destroys the Māras—I prostrate to the great goddess Hūṃkārī. Having offered praise to these and others in various ways with the Vajra Melody, one should ring the bell. Then, placing the vajra-palms at the heart, recite: OṂ ŚUDDHA DHARMA ME HŪṂ. A A A A SVĀHĀ. Having stabilized the divine pride, one should offer the outer torma.
Regarding that, first, as for the offering of the torma to the retinue of Śakra and the others: having adorned oneself with the garments and ornaments as described, and holding a vajra and bell, one should stand in the līlāsana posture with the right leg in the vīrāsana (heroic posture) and the left leg fully extended. Having prepared a square maṇḍala of fragrance and made offerings of white flowers and so forth, one should present the torma food at the eastern gate, consisting of fragrant śāli rice, curd, karkaṭa sugar, honey, and ghee. Then, having bound the mudrā of the King of Desire, the deities should be summoned with this mantra: Oṃ vatāli mahāvatāli hūṃ hūṃ hūṃ jaḥ svāhā.
Oṃ, the lineage and the great lineage, like the sun and moon, the drum, and the accomplishment; the Queen of Horses and the Queen of the Moon, the goddess Umā and the Gaṅgā; the beautiful forms and the gathered stars, all the hosts of planets and the leaders of the assemblies; Kartika and the Glorious One, the goddess who holds the rabbit [the moon], Aghala and Upaghala, the kings of the asuras and gods; Pukkasī and the great Puski; hūṃ he ho ākarṣaya ākarṣaya samaya devī hūṃ hūṃ hūṃ phaṭ jaḥ svāhā. This is the mudrā and mantra for summoning. For the summoning mudrā itself, having entwined the two index fingers, [recite]: Oṃ bhakṣa samaya tiṣṭha juṃ hūṃ phaṭ svāhā. This is the mantra and mudrā for satisfying them. After snapping the fingers three times, they should be dismissed. These are the ritual procedures for the torma of the gods.
Regarding the maṇḍala arranged solely according to the sequence not previously mentioned: one should prepare and offer divine food (naivedya) made of milk and so forth. One should set out golden vessels and the like filled with milk, or milk mixed with the three sweets and blood. Summoning them with the aforementioned mantras and mudrās alone:
Ananta, the king of nāgas, and Vāsuki, Takṣaka and Karkoṭaka, Padma and Mahāpadma, Śaṅkhapāla and Kulika; the goddesses and Mahādevī, Candracūḍa and Daṇḍa, Mahādaṇḍa and Hulunta, Nanda and Upananda, Sāgara and Mahāsāgara, Uṣṇa and Mahoṣṇa, Śrīprabha and Mahāprabha, Anukāma and Cāru, Mahācāru and Bhujaga, Mahābala and Cilla, and Mahācilla—these are the pure ones.
OṂ ĀGACCHA ĀGACCHA MAHĀNĀGĀDHIPATI SARVE BHŪTAVAḤ PHRŪṂ PHUḤ SVĀHĀ. This is the mantra and mudrā for summoning. Forming the vajra-hook mudrā, one should extend the thumb and little finger, open the right hand, and join them in the manner of a parasol. With this mudrā and the mantra OṂ BHAKṢAYA BHAKṢAYA SAMAYATIṢṬHA JUṂ HŪṂ PHAṬ SVĀHĀ, one should delight the nāgas and offer the torma as before. These are the ritual procedures for the nāga torma.
Then, facing west and standing in the circular posture, one should construct a triangular maṇḍala using red sandalwood and so forth.
Having adorned it with red flowers and so forth, and having prepared it as before with rice mixed with curd and honey, along with the five nectars (amṛta), one should place a vessel in front and summon [the deities] as before with the mudrā and mantra of Ṭakkirāja:
OṂ MAṆIBHADRĀYA SVĀHĀ | OṂ PŪRṆABHADRĀYA SVĀHĀ | OṂ DHANADĀYA SVĀHĀ | OṂ VAISRAVAṆĀYA SVĀHĀ | OṂ KALIMĀLINIYE SVĀHĀ | OṂ JIVIKUṆḌALINE SVĀHĀ | OṂ MUKHENDRĀYA SVĀHĀ | OṂ CARENDRĀYA SVĀHĀ |
Maṇibhadra, Pūrṇabhadra, Dhanaḍa, Vaiśravaṇa, Jitabhadra, Vilāvamālī, Mukhendra, and Carendra—these and their retinues: OṂ EHO ĀKARṢAYA SAMAYA DIVA HŪṂ HŪṂ PHAṬ SVĀHĀ. This is the mantra and mudrā for summoning them.
Having bound the vajra-fist mudrā, rotated it, and placed it at the heart, one should please them with the mantra OṂ DANI DIVAVATĀLI HŪṂ SVĀHĀ, and then dismiss them exactly as before. This is the ritual for the yakṣa torma.
Furthermore, facing south in that very same place, standing in the vajra-step posture, one should draw a triangular maṇḍala outside with red sandalwood and so forth. Having strewn many red flowers and presented food offerings and the like, one should offer dried fish, dried meat, garlic, onions, vessels of blood, sesame oil, and juices, and especially the five kinds of nectar (amṛta).
Having placed various kinds of food to eat, including beans and meat, as well as cooked beans and full vessels before [the practitioner], one should summon [the deities] with the two mudrās of the aforementioned mantras, such as the tāli and ṭakkirāja. Touching the vessel with the left hand, one should recite this mantra:
Oṃ! In solitary trees and charnel grounds, on mountains, crags, and in caves; in the outskirts of regions, on roads, and in fields; and especially in empty houses, in vessels, on plains, and upon the earth; and especially those dwelling in the houses of outcasts: Kṛṣṇa, Raudra, and Mahāraudra; those who dwell together with Devadatta; Kṛṣṇa, Karāla, and Bhairava; the King of Vighnas who has transcended joy; Jaraṇī, Raudrī, Bhairavī, and Umā are praised. Rājñī, Vijayā, Aparājitā, and Parājitā; Kālī, Bhadrakālī, Mahākālī, Kālamuṣṭī, and Yoginī; Īśvarī and Candrī; Raudrī, Dveṣī, and Lambakī; Hāriṇī and Dīpikā; the Yoginīs dwelling in the lands of the Suckers; Raudrīrūpā and Mahārūpā; Karāladaṃṣṭrī and Mahāmuṇḍā; Muṇḍamālā, Khaṭvāṅgī, Mahānāgī, and Paraśudharā; likewise Vajrī and Cāpī; the Goddesses of the Lords of Gods; the reality of the five Ḍākinīs; the Great Queen of the Maṇḍala of Application who accomplishes all activities; likewise the Lord Vajreśvara; the Great Body of the Tathāgata; the stainless application, the unborn; by the command of Vajreśvarī.
All shall be summoned: OṂ KAKKAḌHANA BABBAṆADHANA KHAKKHĀDANA SARVADUṢṬĀNA HANA HANA KATAYA [Name] HŪṂ HŪṂ HŪṂ PHAṬ PHAṬ PHAṬ JAḤ SVĀHĀ. Having bound the mudrā of the Victory over the Three Realms, one should delight [the spirits] with that mudrā—formed by joining the two index fingers like a chain—and the mantra: OṂ TIṢṬHA HŪṂ BHAKṢA BHAKṢA PHAṬ JAḤ SVĀHĀ. This is the mantra and mudrā for causing delight. Having thus delighted them, one should dismiss them with three snaps of the fingers. These are the ritual procedures for the offering cake (bali) to the spirits.
Accompanied by the beating of drums and the like, and filled with the sound of bells, one should offer the offering cake to the spirits using only the aforementioned mantra and mudrā, and then fill the site for the maṇḍala. Nearby, for the purpose of examining the disciples, one should consecrate a tooth-stick and water seven times with the mantra: OṂ AJIHVA SAṂVARTANI HŪṂ PHAṬ, and then bestow the vows of the samaya.
In that regard, first the disciple’s request is as follows: "O All-Pervasive One, Akṣobhya, the one called Ratna, Lokeśvara, Amoghasiddhi, and so forth, and all the bodhisattvas, please attend to me! I, [Name], from this time forward until I abide in awakening, shall generate the supreme, unsurpassed bodhicitta. Just as the Protectors of the three times have resolved upon awakening itself..."
The discipline of the three trainings, the discipline of gathering virtuous dharmas, and the discipline of acting for the benefit of sentient beings—each of these I shall firmly uphold. The Buddha, the Dharma, and the Saṅgha: these are the supreme, unsurpassed Three Jewels. The vow that brings one into the company of the Buddhas, I shall first of all undertake. The vajra, the bell, and the mudrā—each of these I shall likewise uphold. In the supreme family of the Great Vajra, I shall uphold the status of the ācārya. In the supreme family of Ratnasambhava, which is pure in its very samaya, I shall practice the four kinds of generosity six times every day. In the pure family of the Great Lotus, which gives rise to great awakening, I shall individually uphold the sublime Dharma of the three vehicles: outer, inner, and secret. Possessing all the vows, I shall perform acts of worship to the best of my ability. In the supreme family of the Great Karma, I shall likewise uphold each accordingly. Having generated the unsurpassed bodhicitta, I shall uphold every vow without exception in order to benefit all sentient beings. Those who have not crossed over, I shall cross over; those who are not liberated, I shall liberate; those who have not found relief, I shall relieve; and I shall establish sentient beings in nirvāṇa. Thus it is said. These are the words requested by the disciple. The ācārya replied: "This is the response of the glorious supreme one, from which the fruit of the Mahāyāna arises. By means of this, you shall be liberated and become Tathāgatas." Having thus replied, [he continued].
Having taught the profound Dharma, such as the Perfection of Wisdom (prajñāpāramitā), they should subsequently be placed within the maṇḍala. This is the ritual for the preliminary preparation (sāmagrī) of the disciples. Then, the Vajra Master (vajrācārya) residing in the maṇḍala, having arranged the twenty offerings before him and rung the bell, should offer praise with this Vajra melody:
"O Great God, whose two feet are captivated by the radiance of the jewel in the crown-ornament upon your head; you who hold a body that constantly and firmly sits upon the seat, embracing the neck; you who manifest a secret body that stirs a web of radiating light rays—to the Vajrasattva who has become the supreme state of the holy Īśvara, I pay homage."
Then, one should perform the fire offering (homa) according to the sequence explained above. Taking the vajra and bell, one should enter the maṇḍala house, make manifest offerings such as the twenty offerings, and praise by reciting the one hundred and eight names and the various Vajra melodies. Then, it is said that the samaya and so forth should be bestowed:
"Having mixed the five nectars (pañcāmṛta), one should meditate on the sun, the cloth, and so forth." The meaning of this is as follows: having thoroughly purified the light of the nectar mixed with the five nectars and the five hooks according to the manner described, one should fully examine the samaya. To clarify this, it is said:
"By 'HA' the color is stolen; by 'HOḤ' it is stainless; by 'HRĪḤ' the heroes are conquered—this is the teaching of the sequence."
This clarifies the purification of the light of nectar. Regarding the phrase "reciting three times in three ways," it means that one should recite it three times. The visualization is as follows: having recited the mantra with the three natures, one churns three times with Mount Meru, which is generated from the seed syllable that appears below. Immediately after the mantra has been applied, the light of nectar is also to be meditated upon as having only the three natures. Regarding "the form and beautiful color are the Lord of the Lotus," this refers to Amitābha. "The essence of urine is the most beautiful Vairocana" refers to Vairocana. Regarding "the scent is the Lord of Vajras, the Vajra-Handed," this refers to Akṣobhya. "The deities of the speech should be known through the three rituals" means that the light of nectar is to be meditated upon through the nature of the three deities. Regarding "on the left hand, which is the moon, the syllable in the center of the moon," this means that on the palm of the left hand, upon a moon maṇḍala generated by the nectar syllable, the nectar syllable is also arranged. "The nectar is the pattern of Sarvavid" means that Sarvavid is Vairocana. Its "pattern" is the syllable OṂ. By attaching that to the nectar syllable, it becomes the syllable OṂ. The meaning is that one should meditate on that very syllable OṂ in the center of the moon maṇḍala. Likewise, "the thumb is the earth..." [and so forth].
This means that one should meditate on the left thumb as the syllable HŪṂ. Regarding the line, "With the ring finger, Mount Meru, the power of churning the nectar," this means one should meditate on the left ring finger as Mount Meru, the nature of nectar, and having placed the syllable SUṂ upon it, one should churn. Regarding the line, "The water should be known as threefold," the water here is the light of the nectar. "Should be known as threefold" means that immediately after churning, one should contemplate it in a threefold manner. Regarding the line, "To each of all the yoginīs, one should offer drops from the thumb," this means that one should sprinkle the thumb and ring finger and offer drops of nectar to each of all the yoginīs individually.
Regarding the line, "Then, by means of one's own essence, the activity of one's own mind," this means that subsequently, one's own body should be blessed. Regarding the line, "At the caitya of the five resonances, one should wash in three ways," this means that at the throat of one's own aggregates, upon a lotus fully generated from the syllable HRĪḤ, one should meditate on the Wisdom Ḍākinī generated from the syllable HŪṂ in the form of a caitya at the locations of the five resonances. In order to wash away the afflictions, one should wash three times by causing drops of nectar to descend. Regarding the line, "With those drops at the tip of the tongue, the wise one [should apply them] to the three places," this means that one should offer drops of nectar to the tongue, the forehead, and the crown of the head.
Then, the samaya should be bestowed upon the disciples who have completed the preparatory rites with this melodic verse:
"Behold the sublime Dharma! It is not right to harbor doubt regarding this. Having realized that the brahmin, the dog, and the outcaste are of one nature, partake [of it]."
The disciples, in turn, should bind the mudrā three times, performing the lotus-circling gesture before them, and receive it with this melodic verse:
"I prostrate to suchness, the supreme Dharma of the Sugatas, which is stainless of the stain of desire and completely liberated from subject and object."
Then, the disciples to be initiated should be sprinkled with scented water, made to join their palms with flowers, and have their faces veiled with silk. Having placed them at the entrance of the maṇḍala, the vows should be bestowed. First, the disciples make this request:
"I take refuge in the Three Jewels. I individually confess all misdeeds. I rejoice in the merit of beings. I set my mind upon the awakening of a Buddha."
Then, reciting the previously mentioned svabhāva-śuddhāḥ sarva-dharmāḥ svabhāva-śuddho ’ham and so forth, the application of the three kāyas should be expressed. Having established great loving-kindness and the other [immeasurables] individually, one should perform three prostrations, reciting:
Oṃ pañca-ḍākinī-pūjopasthānāyātmanāṃ niryātayāmi | Oṃ ācārya-pūjopasthānāyātmanāṃ niryātayāmi | Oṃ sakala-sattva-paritrāṇāyātmanāṃ niryātayāmi.
Having spoken thus, the three prostrations are performed.
Once the master has bestowed the vows, he should recite "samayas tvam samaya ho" three times and perform the following blessing of the body with the three vajras:
"Āḥ is the supreme of all wisdoms;
Speech is blessed as the vajra.
Having burned away the afflictions with Hūṃ,
The heart is blessed with the vajra.
With Oṃ, which draws forth wisdom,
The body is also blessed as the vajra."
Then, reciting "oṃ hi hi mana gurunita vajra cale yūṃ yūṃ hūṃ svāhā," and saying, "O you who possess wisdom, today partake of this wisdom nectar," he should empower the five nectars and five hooks with the mantra "oṃ a svāhā" three times and place the light of the consecrated nectar upon the disciple's mouth.
Next, to bring the descent of wisdom, one should visualize at the disciple's heart a wind maṇḍala arisen from the syllable Yūṃ, and upon that, the syllable Yūṃ itself. Likewise, having placed the syllable Yoṃ on the soles of both feet, the master, maintaining the divine pride of the Wisdom Ḍākinī, should strike with the vajra and bell and produce a terrifying sound. Then, emitting the wind of the great inner heat (caṇḍālī) from his own heart, he should stir [the disciple] with this mantra: "oṃ le le hūṃ a svāhā."
If the disciple does not move by this, then one should perform the descent again according to the sequence explained above. Immediately after the descent is complete, fill [the space] with the resonance of the crossed-vajra melody, and then pacify that descent with this mantra: "oṃ tiṣṭha vajra samaya pratipālaya te."
"HŪṂ HŪṂ HŪṂ HO HO HO SVĀHĀ." Then, have the student cast a flower; whichever deity it falls upon, that deity's accomplishment (siddhi) will be attained. Then, having removed the blindfold with the mantra "JÑĀNA CAKRA HŪṂ," the suchness (tathatā) of the deity is revealed. Starting from the first, the terrifying Skeleton (Kālarūpa), and continuing until the end with the Wisdom Ḍākinī (Jñānaḍākinī), each should be pointed out. Then, the student should touch their head to the feet of the Guru, offer a gift, and request the accomplishment they desire. As before, the student, placing their palms at the heart, should be made to recite three times: "OṂ VAJRA MAṆḌALA PRAVEŚA HAM," "OṂ YOGA MAṆḌALA PRADARŚANA HAM," "OṂ GUHYA MAṆḌALA MAHĀMAṆḌALA DṚṢṬIHI HAM," and "SAMAYA HO." Then, as before, the eight-limbed prostration should be performed. Then, with "SAMAYA HAM," "HŪṂ VAJRA HAM," "OṂ HŪṂ," "GATO HAM," and "A AḤ AṂ AṂ HŪṂ SVĀHĀ," the divine pride (devatāhaṃkāra) should be generated, and they should also be made to recite "JÑĀNA KĀYA HAM." Once they are thus firmly established, the empowerment (abhiṣeka) should be conferred. The empowerment of the student is performed with the vase of the southern door; with the western, the mantra empowerment; and with the northern, the tantra empowerment. Standing upon the seat in the eastern direction with the majestic posture of a Universal Monarch (Cakravartin), the student is made to generate the mind of awakening (bodhicitta) with:
"By the vase of the water of wisdom,
Through the stream of the vajra hook,
Having conferred the empowerment, awakening is attained.
Today, one is liberated from saṃsāra."
One should confer the empowerment with the mantra: OṂ ĀḤ PHRŪṂ PHREṂ PHAṬ HŪṂ SVĀHĀ. Then, one should protect the eight locations. Having bound the vajra-shackle mudrā, one should consecrate [the disciple] with the mantra OṂ VAJRA KĀYA HŪṂ ĀḤ SVĀHĀ. Then, with the mantra previously mentioned, OṂ VAJRA GHAṆṬE RAṆITA PRARAṆITA and so forth, one should confer the empowerment of the vajra and bell. Having bound the mudrā of Vajrayoṣit, one should bend the two index fingers and join their tips; with OṂ HŪṂ A SVĀHĀ, one should confer the empowerment of the crown of the five Buddhas. Then, the prophecy should be given. Then, having walked seven steps to the east and put on the robes, one should return from that very place and teach the supreme of the three vehicles, and the stages of the blessings should also be shown. In that manner, others should also be introduced in succession. Then, the disciple should offer to the guru as a fee that substance which is most difficult to give up, or that substance which is most desired. As it is said: "Whatever substance one delights in giving up, or whatever is particularly excellent, that very thing should be offered to the guru by one who desires the inexhaustible [state]." Then, the offering to the wheel of heroes is commenced. The sequence for that is as follows: having set aside a portion of the eight directions of the maṇḍala, one should spread out a seat of various arrangements. Abiding there in the gaṇacakra together with the goddesses, one should [offer] various flowers, incense, perfumes, flower garlands, and washed [substances].
Various foods, drinks, garments, ornaments, and so forth should be gathered according to the yogin’s requirements. First, having made offerings with the five sensory enjoyments and so on to the wheel of heroes, one should purify the ten substances of the nectar into a mass of light according to the sequence explained above. Having consecrated them with mantra, one should offer each of the individual samayas with that very mudrā and these melodic verses:
"Behold the sublime Dharma!" and so forth. Others should also receive them with "Come, Sugata, supreme Dharma!" and so forth. Having uttered the melodic verses, one should prostrate, perform the hand-circumambulation, and with three repetitions, offer with the melodic verses accompanied by the mudrā. With a mind of perfect meditative equipoise and purity, the one skilled in the mantra tantras should subdue the senses, generate compassion for the entire realm of sentient beings, and then commence the mantra of the samaya-mudrā. It is not otherwise. As it is said:
"While practicing suchness, the yogin who is pure in all things..."
Having joined with the deity of one’s own awareness, one should taste the food and drink with the thumb and ring finger of both hands; thus, one will always attain the accomplishment of the cow. This was clearly taught by the Blessed One:
"Speak thus: 'Enjoy as you please!'" and so forth. In this context, "as you please" means in whatever manner one becomes happy. Here, the word "pleasure" (bde ba) is used in the sense of the "Great" (mahā). Suchness is the supreme state of the very nature of joy.
"Brahmā is liberated into nirvāṇa"—thus it is said. In this context, it is the very one-pointedness of mind attained through the intense meditation on the vajra. Therefore, the intention is as follows: one should proceed in such a way that the reality of one-pointedness remains unchanging.
"Outside the red maṇḍala of the three corners," means that outside the wheel, one should construct a triangular maṇḍala using red sandalwood and so forth, and summon [the deities] through the eastern gate. "Red flowers, incense, lamps," and so forth, are easy to understand.
"Oṃ, at a solitary tree and in a charnel ground," and so forth, means that one should thoroughly examine the offering cake for the bhūtas according to the sequence explained above. "Having filled the mouth with amṛta," and "whatever is commenced therein," means that one should fill one's own mouth with the light of amṛta consisting of the ten substances. Having first formed the intention for the desired activity, one should sprinkle [the offering] over the cake with the syllable PHRŪṂ.
Then, having bound the two vajra fists and joined them back-to-back, having entwined them with the two ring fingers, [one forms] the manner of the "fierce linked chain." Reciting "Oṃ bhakṣaya bhakṣaya sarvayogayogīśvari hūṃ hūṃ hūṃ jaḥ svāhā," one should give the offering cake to the bhūtas for the sake of pacification and so forth.
Then, regarding the specific offerings: "Thoroughly abandon conceptualization and non-conceptualization" means that, being free from conceptualizations such as what is edible and what is inedible, [one should proceed].
One should make offerings with the samaya as the specific nature of purity. Regarding the statement, "The five hooks and so forth should be analyzed as the five suchnesses," this means that the five hooks and the word "and so forth" also include the nectars, which, by the characteristics that appear below, should be made into the five suchnesses; the meaning is that one should meditate on them as having the nature of the five Buddhas.
"The great hook" refers to human flesh. "Of the five wisdoms" means that it is asserted to be of their very nature. "The vajra hook is Akṣobhya" refers to elephant flesh; it is the nature of Akṣobhya. "The consort’s hook is Ratnasambhava" refers to dog flesh; it is the nature of Ratnasambhava. "The Victor’s hook is Amoghasiddhi" refers to ox flesh; it is the nature of Amoghasiddhi. "The moving hook is Amitābha" refers to horse flesh; it is the nature of Amitābha.
"Of the five hooks and so forth, all should be thoroughly applied to that very reality" means that "all that very reality" is nirvāṇa, and "applying" it means the sense of the condition. These are also taught to be the nature of Vairocana, Akṣobhya, Ratnasambhava, Amitābha, and Amoghasiddhi. "Whichever desired deities" refers to the fact that because they are the nature of the five Buddhas, they accomplish the desired [attainments]. By all of these alone, the yoginīs should be satisfied.
It is said, "It is not otherwise," and: "One should please all the yoginīs; likewise, it is not for the sake of sensual desire," and so forth. The phrase "one's own desire" and so on has already been clearly explained. In the center of that, it says: "The heroes are joined with the vowels and consonants." This refers to the wheel of the assembly of heroes, which is utterly pure through the application of the vowels and consonants that appear below. It is understood that immediately upon this, one should perform the yoga of non-dual union.
"By the thorough application of the vowels and consonants, one should please all the deities." This means that by that very application, one should satisfy all the Buddhas by performing the secret offering of passion. "From the center of that, one should taste all the flavors of nectar." This means that the nectar arising from that nature of union should be tasted and enjoyed by all the yogins and yoginīs. "All the remaining substances" refers to whatever remains after being eaten and drunk by the wheel of heroes. "Apply it to the outer maṇḍala" means that the remaining torma offering should be delivered to the crossroads and so forth outside the maṇḍala.
Regarding that, the sequence is as follows: "Having bound the two vajra fists, one should raise the two index fingers. Bending the tips, one should apply them to the mouth in the manner of fangs." With this mudrā and the mantra: Oṃ vyāghrāṇi vyāghrāṇi ce / Śmaśānavāsini siddhimukhi /.
The fierce inner heat, the mouth of the hungry ghost, the samaya-protecting one who delights in blood, the one who utters the sound kili and has seized through union—within the center of the charnel ground, the forest of corpses, together with the assembly and messengers, you fierce Dudsolma who make a terrifying display: partake, please partake of the samaya! Please abide and bring [all] under your power! Oṃ gṛhṇa gṛhṇa sarva duṣṭān praduṣṭān bhakṣa bhakṣa pruṃ pruṃ pruṃ phaṭ svāhā. This is the mudrā and mantra for blessing the remaining offering cake. Having made offerings with the five sensory offerings, one should release [the deities] by snapping the fingers three times. Then, holding the vajra and bell, one should recite the praise to the entire circle of heroes without exception, taking up the melody of the syllable Hūṃ and proclaiming auspiciousness to bring joy. The sequence is as follows: "Possessing the union of mutual embrace," and so forth. Having offered praise by reciting the praise with the melody of the variegated vajra, one should also make offerings with the twenty offerings, and praise with the one hundred and eight names beginning with "The first supreme of the great beings." Then, having presented the ritual fee, one should dedicate the roots of virtue, as it is said: "Whatever armor ritual I have performed, I pray the Blessed One grant forgiveness." Having requested this, one should place the vajra palms joined at the heart and, for the sake of completely liberating the realms of sentient beings without exception, protect [them] with these words: "May all sentient beings be free from illness," and so forth.
Having performed the dedication, one should request the deities to depart with this verse:
"You have accomplished the welfare of all sentient beings;
Having departed to the realm of the Buddhas,
Please return here once again."
Then, having formed the vajra-fist mudrā, place the left hand at the heart, extend the right hand, and place it on the ground while requesting them to depart. Recite this mantra to dismiss them: OṂ ĀTMA TIṢṬHA HŪṂ SVĀHĀ.
Then, "dissolve them into one's own body through one's own breath" means that the breath from the mouth enters one's own heart and dissolves there. The meaning is to make them of a single essence, like milk and water mixed together.
As it is said:
"Through the union of the gathered, the unmixed,
The maṇḍala is just like the Tathāgatas.
Having recited in the morning and evening,
One abides greatly in that and that.
Whatever is the very path of the senses,
Whatever is that very nature,
Through the peerless application,
All Buddhas are equally drawn forth."
"Through the application of a mere moment, one should worship the essence of oneself" means that for a moment, one should contemplate oneself as the nature of the Wisdom Ḍākinī. Having worshipped with the five sensory offerings and so forth, one should arrange the eight-limbed prayer. Having likewise taught the samaya as before, and then having worshipped the outer deities in that same manner, one should dismiss them with this mantra: OṂ DUṢṬĀ PRADUṢṬĀNA HAṆA GṚHṆA GṚHṆA KHA KHA KHĀHI KHĀHI GACCHA GACCHA HŪṂ PHAṬ.
Having said this, one should snap the fingers three times and dismiss [the deities]. With "Oṃ kili kīnaya hūṃ jaḥ," the colored powders should be collected and cast into a river. Then, having smeared the site of the maṇḍala with fragrant substances and the like, one should draw an eight-petaled lotus with yellow colored powder. Upon that, one should perform the recitation of the Perfection of Wisdom (prajñāpāramitā), offerings, and so forth. This concludes the explanation of the third chapter of the Maṇḍala Ritual of the Other Seat from the Glorious Catuḥpīṭha.
Now, Vajrapāṇi, desiring to manifest the specific nature of the five nectars (pañcāmṛta), the five hooks (pañcāṅkuśa), the vowels (āli), the consonants (kāli), the light of nectar, the external mudrās, and so forth, composed the fourth chapter, the "Other Seat," beginning with: "The distinctions of the five nectars..."
Regarding the verse: "First, the nectar-vajra-water; the five are the nature of the self," the word "first" means that the bodhicitta is to be explained first. "Nectar-vajra-water" refers to the bodhicitta. "The five" refers to the five essential natures. "Nature of the self" means "born from the self." This is to say: the nature of the five elements of the bodhisattva arising from one's own ground. Regarding this, the commentary states: "That which is felt as warm is fire." This means the nature of being felt as warmth is the fire element. "That which appears as smoke is wind" means that it is seen as rising upward in the form of wind.
Therefore, it is the characteristic of constant movement. "The moist substance is water" means that because moisture itself exists, it is the water element. "That which appears as form is earth" means that because it is apprehended as having the nature of subtle particles, roughness also exists; therefore, it is the earth element. "Having blessed with the vajra of primordial wisdom" means that because the nature of the primordial wisdom of emptiness is the equality of taste, it is the space element. "One should meditate on the five deities" means that one should meditate on the five elements as being the very essence of the five Tathāgatas. "All are the expanse of water and the totalities" means that all of them, without exception, are primarily the actual state of water; because they arise dependently, they should be apprehended as emptiness. "Fire is also likewise" means that the expanse of fire is also empty because its nature is dependent origination. By the word "also," one should diligently understand the nature of earth and the others in the same way. Now, the seed syllables to be arranged in that very reality are taught: "Just as the pure winds and so forth." In that regard, "pure" refers to the syllable Ha. "And the winds" refers to the syllable Ya. "And the meaning of faith" refers to the syllable Sa. "Of earth" refers to the syllable Ha. "Empowerment" refers to the syllable Kā. "Upon the five syllables of primordial wisdom, joined by the blending of the drops."
This means that those five dharma-syllables are to be joined with the bindu (drop); the meaning is that the bindu above is the nasal vowel ṃ, and it should be correctly joined with the vowel u as the upadhmānīya (subjoined letter). Regarding the phrase, "In the center of that, upon the moon, the amṛta syllable is in the center": "of that" means "of those." "Upon the moon in the center" refers to the crescent moon situated in the center of the head. "The amṛta syllable is in the center" means that one should visualize the bindu and the crescent moon in the center of the syllable sa, which has become the locus.
Regarding the fifth, "In the teaching of the five-fifths, the self-pure vajra-water": "the fifth" refers to the nature of the five Buddhas. Furthermore, "of the five" refers to the five seed-syllables. "Teaching" refers to the recitation. "Self-pure" means that one's own body should be purified. "Vajra-water" refers to bodhicitta. If one asks what results from that, it is the bodhicitta which is the nature of the five elements.
As for the five amṛtas mentioned previously—Vairocana and the other four—along with the five seed-syllables mentioned above, and the body blessed by desire and so forth, through the application of the consciousness that is to be known, here too the amṛta syllable is taught as the bodhicitta alone in an unmixed application. Because the excrement and so forth are arranged [therein], it is taught as the essence. Because it is the very cause for generating the three levels, bodhicitta is taught as the primary purity, and not the others. Thus it is said:
"Amṛta is bodhicitta," it is said; "From that, the three realms of beings are produced." To clarify the meaning of what has been explained, it is said: "Through the certain connection of existence and non-existence, one thereby abandons delusion from afar." In this context, the term "existence" refers to the apprehension of all phenomena as being existent. The term "non-existence" refers to the apprehension of those very same phenomena as being non-existent. "Certain connection" refers to abiding in the complete relinquishment of both of those. The meaning is that, by doing so, one will abandon delusion and the like from afar.
As it has also been said: "Just as humans enjoy food in common, just as the sun is seen in common by all who see it, and just as the wind is common to all, one should abandon the ocean of deluded conceptualization from afar."
Thus, because there is no conceptualization of substances as being either food or non-food, one should perform the homa fire offering in the hearth as described by the characteristics that follow. It is said: "External amṛta is excellent food, cooked by the fire of agitation." In this context, "external amṛta" refers to butter, honey, milk, sugar-cane, and so forth. "Agitation" means digestion. "Cooked by fire" means by the external fire alone. The intention is as follows: just as the fruits and so forth that are ripened and produced by the external fire, and...
Just as one accepts the substances such as molasses when they are exceptionally pure and one desires their true nature, so too here, there is no contradiction in the fact that the holy ones accept the substances such as excrement and urine when they have been ripened and generated by the fire of primordial wisdom (jñāna) and taken up as such. This is because all things are suitable only when left unexamined. As it is said:
"When one sees the true nature of a single thing,
One sees the true nature of all things.
Whatever is the nature of all things,
That is the nature of the single thing."
Furthermore, it is said:
"By the power of method and wisdom,
There is nothing whatsoever that should not be done."
To clarify the very meaning of what was said, it is stated: "By the fire of wisdom in the belly and so forth," and so on. In this context, "belly" refers to the interior of the stomach. The word "and so forth" refers to the sense bases (āyatana) such as the eyes. "By the fire of wisdom" refers to the fire of the deities and so forth. "Burnt" means ripened. "Excrement and urine" refers to the great fragrance (vimala) and so forth.
Thus, the meaning is as follows: excrement, urine, and so forth, which have been thoroughly ripened by the fire of wisdom in the belly and so forth, become exceedingly sublime. Therefore, one should not entertain the thought that excrement, urine, and so forth are utterly contradictory as offerings to the deities, for the very purpose is to destroy conceptualizations of impurity and the like. As it is said in the Māyājāla:
"Because the great elements are the very source of the elements..."
"...how it is taught to be impure." Thus it is said. Regarding the phrase "ripened by fire," "cooked in the midst of fire," and "to be burned in the midst of fire": here, "ripened by fire" refers to Vairocana and the others. "Fire" refers to the fire of primordial wisdom (jñāna). "In the midst of that" means in the midst of the fire of primordial wisdom. "To be burned" means to perform the fire offering (homa). The meaning is as follows: just as external fire, acting as a co-emergent condition, produces rice and so forth, and the specific conditions produce the particular result such as cooked rice, so too here, the substances such as excrement and urine are produced by the co-emergent condition of the fire of primordial wisdom, like the rice of the sāli variety. That which is purified should be offered as a fire offering into the fire. Therefore, one should present the fire offering into the fire of primordial wisdom, for Vairocana and the others are free from conceptualizations of purity and impurity.
"Whose vajra is the seed, that seed should likewise be recited." Here, "vajra" refers to the vajra visualized within the inner hearth. "Vajra seed" refers to the recitation of the syllable HŪṂ at this time. "That seed likewise" means that having visualized the syllable HŪṂ in the center of the vajra vessel, it then becomes possessed of the seed. "In its center, one should visualize the blazing sun and the syllable of fire."
This means that one should visualize the ḍākinī as the nature of the blazing syllable KṢŪṂ, and offer her into the center of a blazing sun. Regarding the phrase "the form and beautiful color are the Lord of the Lotus" and so forth, this has already been explained. Now, because bodhicitta itself arises from method and insight, it is of the nature of the dharmadhātu; therefore, it is expressed by the term "vajra." As it is said: "Āli is called the bee," and so forth. In this context, Āli is a synonym for the bee, the vajra, and Bhairava. That very [Āli], like the limitlessness of space, is taught to be all-pervasive by virtue of being the nature of the dharmadhātu: "Āli is as infinite as space; it is the nature of the dharmadhātu. The secret holder of the moving and the non-moving—every body arises from that." It is called the "secret holder" because it holds everything in the form of the secret nature. If one asks where that amṛta resides, it is said: "In the eighteen limbs of the body." This means it resides extensively in the eighteen locations, such as the breasts and so forth. Regarding that very point, it is said: "The five pure amṛtas of all the sense faculties." Because it resides in all the sense faculties, it is their very nature. Then: "Having drawn it from the center, one should dissolve Āli into the center." This means that having drawn it from those sense faculties, one should cause Āli to abide in the secret vajra at the center. The meaning is as follows:
From the eighteen locations, it is said: "Having condensed [them], one should make eight signs." Regarding "the Terrifier" (Bhairava), this refers to Vajrāmṛta; it is of that nature. "The Terrifier" means "to fill," for having filled all sentient beings with the nature of nectar (amṛta), one enjoys them intensely and knows them all. Because it pervades and abides within the three realms, it is called "the Terrifier." As it is also said: "Having filled everything, one enjoys everything at all times; because one abides everywhere, it is therefore explained as 'the Terrifier'." Regarding "with the vajra roar," this is the syllable HŪṂ. "The substances of the application will arise" means that having emitted [the sound], one should bring it forth by the sound of the syllable HŪṂ. It means that as soon as the yogi’s substance is produced through the stages of awareness, the essence of the sublime Brahmā will arise. As it is also said: "Through the union of the vajra and lotus, I am equal to Vajrasattva." Then, wishing to explain the essence of the vajra roar, it is said: "By the seventh of fire and wind," and so forth; the meaning of that has already been explained. Regarding "the seed-syllable of the preceding sound and so forth," this is the syllable A. "One should grasp it in the center" means that in the center of the vajra, one should visualize the syllable HŪṂ upon a moon maṇḍala produced from the melting of the syllable A. Having thus explained the essence of the vowels (āli), now, wishing to explain the suchness (tathatā) of the consonants (kāli), it is said: "Know the flowers of the consonants everywhere."
In this context, kāli refers to the source of phenomena (dharmodaya). Regarding "the flower of universal knowledge," "flower" refers to suchness (tattva), and "universal knowledge" refers to the full extent of all that exists. "The vajra that touches the flower" means that because it is of the nature of the lotus, it touches it; having made that touch, it is the vajra. Because it touches the flower through suchness, it is described by the term "bee," as explained above. "In all that arises from saṃsāra, all flowers are the earth" means that because it is the very progenitor of all that is born within saṃsāra, it is the mother. By qualifying it as "all the earths of suchness," it is specified that it is the birthplace of everything.
Furthermore, the distinction is stated repeatedly: "This ocean of the water of wisdom, with the crocodiles and fish of insight." Here, "this ocean of the water of wisdom" means an ocean filled with the water of nectar (amṛta). Alternatively, it is an ocean because it is the foundation of the precious bodhicitta, which possesses diverse means and is the cause of the suchness of the Vajra-Holder. "With the crocodiles and fish of insight" refers to the power that draws the entire realm of sentient beings out of saṃsāra, which is expressed by the term "insight." Moreover, it appears in various forms, such as crocodiles, fish, and so forth.
"In the midst of the mud of non-duality, by means of the sprouts of method," means that in this context, "non-duality" is the lotus of meditative union. "Mud" is the sign of method.
"Thus, the sprout..." refers to the full extent [of the syllables]. "Like the blooming bandhūka flower," and so forth, describes the aspect of the color in the center of the kāli [vowels]. "Honey is the abode of amṛta" means that the essence of honey is the basis of amṛta. "By that very kāli-amṛta" means that because it is the support for that amṛta, the kāli is also of the nature of amṛta.
Regarding how the lotus meditated upon in that way should be made to bloom, it is said: "The water-born flower in full bloom." Here, "flower" refers to a specific type of lotus. "Bloom" means the opening of the petals. "Water-born" means the lotus. Therefore, it is explained as "making the secret flower, the lotus, bloom."
If one asks by what means it is made to bloom, it is said: "The two syllables, the drop (bindu), and so forth." Here, the "two syllables" is kṣa. "And the drop" means the crescent moon shape at the top with a bindu mark. "Should be joined to the lead at the base" means it should be joined to the vowel u at the bottom. The meaning is as follows: upon a moon maṇḍala produced from the syllable a, which is the heart of the lotus, the seed-syllable of the source of phenomena (yon tan) should be placed.
"Those seed-syllables are the mothers of the goddesses' own families" means that those placed seed-syllables become the essence of the fierce ḍākinīs of their respective families.
Regarding the phrase "mother of the family," it means that immediately upon being born, one becomes the mother of the family itself. As it is also said: "Tārā, Pāṇḍaravāsinī, Buddhalocanā, and Māmakī—these goddesses are the mothers of the family."
"Visualize well in the center of the moon; visualize the seed-syllable of nectar" means that the goddess should also meditate on the syllable upon a moon maṇḍala arising from the letter A within the source of phenomena (dharmodaya).
"Āli is called the bee; Kāli is the Tathāgata" means that just as the meaning of the word "bee" is expressed, so too should the Tathāgata be expressed. Just as the word "flower" and the word "Kāli" share a common meaning, so too should the Tathāgata be expressed.
"From both, the arising occurs; this is the supreme ritual of nectar" means that "both" refers to method and insight. "Arising" refers to the action that emerges from them. The visualization is as follows: the meaning is that the union of method and insight produces the most extraordinary state, which is made into the Vajra Nectar. This should be expressed in words. Therefore, in brief, the nectar of bodhicitta produced from the union of the lotus and the vajra—which become method and insight—is called "nectar" because it is the very condition for nirvāṇa, as the condition is metaphorically designated as the object itself. Furthermore, because it is the nature of the deity:
Regarding the statement, "The syllables of the Dharma are spoken," and so forth: "Just as the third of the third class," and so on. "The third syllable of the third class should be taken" refers to the syllable ḍa. "With a staff and a vajra on its side" means that the stroke of the syllable ra, which is like a staff, should be placed on its side. "It should be encircled by a chain" means that between that [syllable] and the staff, one should connect them with the stroke of a chain. Thus, it becomes the form of the syllable.
As for the syllable a, because it is the condition for the birth of all phenomena, the syllable a is renowned throughout all tantras. It is said: ākāro mukhaṃ sarvadharmāṇām ādyanutpannatvāt ("The letter a is the gateway of all phenomena, because they are primordially unarisen").
Regarding the sequence in which it is taught: "The suchness of the five nectars." Here, "that" refers to the syllable a. Because the syllable a is transformed and generated, the five nectars, such as bodhicitta and so forth, become suchness. This is understood to be for the purpose of meditating on them as the nature of the five Tathāgatas. Alternatively, the syllable a alone is the suchness of the five nectars. For that very reason, it is said that those with the fortune to abandon the views of a self and so forth held by those with wrong views, "should wash their own bodies."
Regarding the question, "By which nectar is it known?" it is said: "By the distinction of the five nectars." This means:
Regarding the term "amṛta" (nectar), it refers to the essence of the five specific amṛtas of bodhicitta. It is said that those who come to know these will manifest the path of the Tathāgatas. Therefore, it is stated: "Having observed the sound of beings, that in which the body is pure." In this context, "pure body" refers to the essence of the body of awakening (bodhicitta), the pure body of ka; the meaning is that one will attain the state of Buddhahood and the state of a Vajradhara. To clarify that very point, it is said: "With that which is filled with amṛta, one should taste the amṛta at will." This means that the rakta and so forth should be purified.
Now, wishing to explain the distinctions of the five types of amṛta and the five types of hooks, it is said: "Listen, O Vajra, to the reality; by means of the distinctions of the five foods." If one asks how those ten substances constitute the "five foods," the meaning is as follows: by combining the two sets of five into one, they are called the "five foods" because of their close application. "If grasped by the one who knows," it means that the practitioner should know the essential nature of the practice. If the practitioner meditates upon and contemplates the deity, they will quickly see the path; the meaning is that they will quickly see great bliss.
"Great Intelligence" refers to bodhicitta. "Those who" refers to rakta. "Possessing the family" refers to the vajra-water. "Generation" refers to Vairocana.
"Crystal" (śela) in this context refers to mucus and the like. "To be used" means that one should undertake [the practice] with a nature of purity, free from the conceptualization of subject and object. "Yogin" means that it is practiced by yogins. "Great hook" (aṅkuśa) refers to "great meat" (mahāmāṃsa). Regarding the line: "By reciting the seed-syllable of consciousness, one should grasp its seed-syllable," the "seed-syllable of consciousness" therein is the letter A. That which is fully generated by it is the five nectars (pañcāmṛta) and the "great meat." Therefore, because the seed-syllable of the five nectars and the great meat is one, the seed-syllable is taught after the great meat. "By reciting" means that one should recite the mantra after having honored it with that mantra. The dharma-syllables of the five hooks have already been explained above. Now, the seed-syllables for their purification are taught: "By a single hook of the obstructors, one should apply it to its path," and so forth. In that regard, the "hook of the obstructors" is elephant meat, which is to be purified by the syllable HŪṂ. "The great hook of the lord of the field" refers to dog meat, which is to be purified by the syllable GHṚṂ. It is clearly stated that horse meat is to be purified by the syllable JIṂ, as in the passage: "The horse-hook is blessed," and so forth. Ox meat is to be purified by the syllable SRIṂ, as in the passage: "Blessed by the vajra-hook," and so forth. The seed-syllable of the great hook is:
The explanation of the five nectars (amṛta) has been clearly explained; it is not elaborated upon here. Regarding the fragrant substances and so forth, which are a mixture of the five nectars and the five hooks (aṅkuśa), it is taught that one should perform prostrations and burn offerings by applying each of those very dharma-fruits individually to the armpits. One should also apply them by means of fumigation, anointing, powdering, and making tilaka marks, as it is said: "Having combined them with the ten substances," and so forth.
Starting from the verse, "The accomplishment of the four yoginīs," up to the verse, "I enter the center of the yoginīs; I pray, open the door," the accomplishment of the lamps and so forth is taught. Furthermore, beginning with "The characteristics of the verbal mudrā," and continuing through the verses, "The male and female yogins, having rejoiced, play; these are the mudrās of speech and signs," the explanation of the signs of the mudrās is presented up to the end.
This concludes the "Other Seat" (parapīṭha) from the Śrī-Catuḥpīṭha-tantra composed by the glorious Vajrācārya Kalyāṇavarman.
If the four suchnesses (tattva) are divided: the desire for realization is Vajrapāṇi. Furthermore, the explanation of the characteristics begins with the "Seat of Application" (yogapīṭha). First, with the verse, "The suchness of the vajra," and so forth, the four suchnesses are individually distinguished and made understood. Among them, the "suchness of the vajra" is the ultimate nature itself, because it is the essence of the five wisdoms (jñāna).
Regarding the "suchness of the bell," because it follows after sound, it is the nature of the perfection of insight (prajñāpāramitā). As for the "suchness of the rosary," it means that it is to be meditated upon as the nature of all the tathāgatas. The "suchness of wisdom" is the ultimate expansion of the essential nature of the meaning of the words as they abide. If one asks by what that suchness is known, it is said: "By that, one attains the perfection of the objects of knowledge, the unsurpassed nirvāṇa." Regarding the statement, "By the four branches of suchness, the exterior of desire," first, having understood the suchness of the vajra, it is said: "In the center, the deity Vairocana," and so forth. In that context, "In the center, within the thirteen eggs, the wisdom deity itself should be dissolved." Here, "thirteen" refers to the classes of those deities. The place of their generation is the "egg," which refers to the "egg of Brahmā." "The wisdom deity itself" is a synonym for Great Vairocana, Vajradhara, Samantabhadra, or Śrīparamādya. The meaning is this: the point is that one should meditate on Great Vairocana in the center of the vajra vase. Furthermore, it is said that the deities as described should be arranged upon the lotus and the five-pronged [vajra] below the vajra vase: "The eight goddesses of the lotus," and so forth.
The four, such as Vajrāṅkuśī and the rest, are likewise in the direction of the navel-garland. This means that in the four directions of the vajra-vase of the array of the Great Vairocana, the four beginning with Vajrāṅkuśī should be placed. Regarding the statement, "One should contemplate that very vajra just as it was described," it means: "That which is the vajra itself is the contemplation of the vajra-self." Regarding the statement, "In the bell as well, one should meditate on the eight goddesses, such as Tārā and the rest, in the eight directions and intermediate points," it says: "In the eight directions, they are known as the eight goddesses: the beautiful-colored, the sweet-making, the radiant, and the fourth is Vajramālā." These are the four goddesses: Cundā, Ratnapradīpā, Bhṛkuṭī, and Vajrasaṃkalā. Regarding "In the center of the sky, the forms," this means that Prajñāpāramitā should be placed in the center. Thus, for a yogi who meditates in that way, the supreme accomplishment will not occur without recitation; therefore, for those who wish to realize that, the reality of the rosary is taught, beginning with: "Listen, O perfect Vajra!" and so forth. Regarding the statement, "One should recite in the manner of a pill rosary," it says: "The accomplishment of mantra is fifty," and so forth. Furthermore, if one asks how to recite, it is said: "The actual Vajrī is the left; the right is the essence of the vajra." This means that the mantras of Jñānaḍākinī and the others are drawn forth by the left hand.
The meaning is that the mantras of Vajrasattva and so forth are to be drawn forth with the right hand. Thinking that one will not attain the accomplishments (siddhi) of all activities without that very [wisdom] being free from conceptualization, the suchness (tattva) of wisdom is explained:
"Listen, Great Vajra, to the distinctions of that very wisdom," and so forth. In that regard, "wisdom abides as a distinction" means that "distinction" refers to distinctions such as black, yellow, and so on. "Abides as" means that it abides greatly by blending with the nature; this is the meaning.
As it is also said:
"All things, by their very nature,
Abide greatly with their nature.
The self-entity and the other-entity,
Both are conventional because they possess aspects."
The intention is as follows: having understood them by way of eliminating mutual contradictions, all of these are "mind-only" (cittamātra). Having clarified that suchness, it is said:
"The expression of common wisdom," and so forth. In that regard, "non-dual" means appearing inseparably. "And with the second" means appearing separately after having been divided. "The two rituals" means the thorough realization of the great distinction. The meaning is this: whatever arises through non-distinction, distinction, and thorough distinction, all of that is merely consciousness (vijñaptimātra). This is because it is said, "O Son of the Victorious One, the three realms are mind-only."
Having clarified that suchness, it is said:
"Yakṣas, asuras, and accomplished ones," and so forth.
It is said that while only wisdom (jñāna) abides, it appears distinctly to sentient beings. If one asks how this is so, it is stated: "By which the distinction of wisdom..." and so forth. In that regard, "the twenty-three classes of gods" refers to all those from the Four Great Kings up to the king of the gods in Akaniṣṭha. "Where it increases twofold" means that consciousness increases twofold through the successive higher stages. Furthermore, it is repeatedly stated: "The wisdom of the five desires, the wisdom of wisdom increases further." The meaning of this is as follows: from the first, the Four Great Kings, up to the king of the gods in Paranirmita-vaśavartin, the wisdom of the five desires increases in distinction. "The method for conduct and liberation is desire" refers to the commencement of the states of the higher realms and nirvāṇa. "The essence of the yoga scripture, suchness" means that those aspects are attained through the cultivation of the application of the essence. Desiring to clarify that very reality, it is stated: "The essence is the essence of the scripture; the path of yoga should be viewed." This is the explanation of the first chapter, the Chapter on the Application Seat, from the Śrī-Catuḥpīṭha-darśana.
It is stated that by greatly realizing suchness, one should accomplish activities such as pacification and so forth: "The specific accomplishment of the wheel," and so forth. In that regard, "abiding first, last, and in the middle" means:
Regarding that, first and last are the syllables Oṃ and Ha. "In the center of the first middle square, having visualized the self in the center" refers to the seed syllable of the Wisdom Ḍākinī. "Regarding the eight syllables of the eighth" means that the seed syllables such as Suṃ and so forth should be placed in the eight intermediate squares. "Regarding the twelve seed syllables of sound" means that the twelve seed syllables of sound are to be arranged in the twelfth square. "Just as in the third class" means that one should take the letters in their proper order; that is to say, one should take the fifteen letters of the three classes. "And the one remaining letter" means that the letter Ta, the first of the fourth class, should be taken; that letter Ta is to be arranged in the sixteenth square, the twelfth. "Just as from the first class, having taken the first letter, it is pierced by a hook, and the letter Ra should be attached to the base, with drops of nectar above" refers to the syllable Kruṃ. "The seed syllable is doubled, and the vowel 'oṃ' (anusvāra) should be joined to the base" refers to the syllable Kṣuṃ. "The so-called nectar should be placed at the end" means that the letter Sa is called nectar. "Placed at the end" means it should be placed beside the syllable Kṣuṃ. Immediately upon completing it in that way, one should recite "Oṃ Kruṃ Svāhā." If, however, there is the homage—
Although it is not explicitly taught here that "the burnt offering is to be placed at the end," it should nevertheless be understood to be so in meaning. As it is said: "In most cases, all mantras are endowed with namas and svāhā." Therefore, even if not explicitly stated in the scripture, those two should be inserted in meaning. Regarding "the amṛta together with all the guṅ-skyed": this refers to the syllable suṃ, meaning it is endowed with the thig-le (bindu) and the nasal vowel (ṅa-ro). "Having visualized the hook syllable" refers to the syllable kṣuṃ. "By joining the seventh vowel" refers to the seventh vowel-syllable, ṛ; or alternatively, the syllable e. "Wisdom and consciousness" refers to the syllable hūṃ. "The four amṛtas in the directions" refers to a, āḥ, aṃ, and āḥ, complete with all the zhabs-skyed (vowel signs). This means they should be joined with namas and svāhā, complete with the a (virāma), the thig-le, and the tshig-drag (visarga). "The two hands of the Mahāmudrā are placed at the location of the heart" means one should meditate on the Blessed One Vairocana forming the mudrā of supreme awakening. This is the second chapter of the Yogapīṭha from the Śrī-Catuḥpīṭha-darśana.
Regarding the statement that "the yogi who has accomplished those and other activities should perform blessings for others," it is asked: "What is the sequence of the blessings? By which sentient beings are they realized?" and so forth. To that, the Blessed One replied: "Having visualized a moon at the heart, one should meditate on the seed-syllable hūṃ in the center," and so on, beginning from the first.
"By means of the non-dual offering cake, having conferred the empowerment, one becomes peaceful." Thus, the stages of consecration are taught up to that point. This is the third chapter, the Chapter on the Application Seat, from the Glorious Caturpīṭha.
Now, as for how the vajra, bell, and so forth should be applied in union, and how the flowers and so forth should be applied inseparably, Vajrapāṇi, desiring to know this, [asks]. Then, with the words "The heart mantra of non-dual union," and so forth, the fourth chapter, the Chapter on the Application Seat, is commenced.
Regarding the response given by means of the union of all phenomena in equality, having abandoned the conceptualizations of subject and object: "That very non-dual union, the vajra, the bell, and the mudrā," and so forth. The meditation on the vajra, bell, and so forth is to be undertaken according to the sequence shown below.
If one asks how it is to be undertaken, it is said: "The vajra is the self; the bell is the dhāraṇī of the Dharma." In this regard, "The vajra is the self" means that because of the very nature of dependent origination, one's own aggregates alone are transformed into the vajra in the ultimate sense. This is because, like a vajra, its nature is emptiness, and likewise, it is fearlessness.
"The bell is the dhāraṇī of the Dharma" means that because its nature is the Perfection of Wisdom, its nature is likewise to be understood as the bell of wisdom, the consort of the vajra of method.
"By means of the union of the mudrās, the method dissolves into that." This means that all of these are the very nature of the mudrā. As it is said in the glorious Guhyasamāja: "If you desire the supreme accomplishment, do not form the mudrās of the hands."
"By means of the lattice, the stakes, and the fence, one should dispel the Māras and harms." This means that just as external enemies, Māras, and so forth are subdued by mudrās and mantras such as the lattice and the fence, so too should the Māras and so forth that arise from one's own mind—namely, conceptual thoughts—be abandoned by means of the fence and so forth of the perfections, such as generosity. As it is said in the Cakrasaṃvara-tantra-uttara: "The Māra arises from one's own mind, because of relying on former stinginess." And as it is said by one who desires to rely on reality: "There is no Māra, nor is there by a Māra," and so forth.
"The yogi, with the flower of acceptance," and so forth, means that one should give after filling [the vessel] with the flower of acceptance. In that regard, what is the difference between the former acceptance and this one? The difference is the mind alone. It is the acceptance of not thinking at all even when struck by weapons such as swords, and then meditating on loving-kindness; and the acceptance of not thinking at all when harsh words and so forth are snatched away. It is, for example, like loving-kindness and compassion. Thus, regarding how one should abide by focusing on emptiness, it is said: "From the abodes of equal union..."
"Up to the manner of a single person," it is said. Furthermore, the intention is as follows: by fixing the eyes on the tip of the nose, one should contemplate with equanimity at a distance of about one cubit. Regarding the statement, "The vajras previously taught, the twenty-eight deities themselves," this means that after placing the three deities at the top, bottom, and middle of the vase, the retinue deities alone are said to be twenty-eight; if counted as one, the meaning is thirty-one. If one asks, "How should the bell be meditated upon?" it is said: "The bell is meditated upon in the center, the twenty-three deities," and so forth. In that regard, on the petals of the lower lotus are the eight goddesses such as Tārā; there is also the face of Prajñāpāramitā. On the eight petals of the upper lotus are the eight bodhisattvas. On the five prongs are the five families, and the staff is the nature of wisdom and consciousness; thus, the meaning is that there are twenty-three. "At the tip of the vajra index finger, having visualized the syllable of nectar," means that the syllable Sa should be placed on the left index finger. "Shown toward the left side" means that one should touch the body and so forth. "One should place it in front of the goddess" means that it should be placed upon the secret lotus. "The eighteen locations" refers to the breasts, the tips of the hands, the throat, the lips, the cheeks, the eyes, the channels of the ears, the crown of the head, and the supreme secret parts of the limbs.
If one touches the nine locations by joining them twice, both ascending and descending, in the manner of the phases of the moon, the eighteen locations are multiplied. Thus, it is said regarding each of the eight [groups]:
"The breasts, the fingertips, the throat,
The lower lip, and likewise the cheeks and eyes,
The ears, and the supreme limb, the crown—
Drinking from all of these,
In the white-clad [goddess], is explained as ascending;
In the black-clad [goddess], it is explained as descending.
At the base of the thumb is the syllable A;
Likewise, on the two shins is Ā.
On the two thighs is the syllable I;
The syllable Ī is applied to the secret place.
At the channel of the navel is the syllable U;
Likewise, in the compressed [state] is the syllable Ū.
At the channel of the breasts is the syllable Ṛ;
The syllable Ṝ resides in the hands.
In the throat alone is the syllable Ḷ;
Likewise, at the crown is the syllable Ḹ.
In the region of the cheeks is the syllable E;
Likewise, Ai is in the two eyes.
At the base of the ears is the syllable O;
The syllable Au resides at the crown.
Aṃ and A are in all the limbs and the body;
One should apply the rituals to these.
Kissing, embracing, and so forth,
Biting with the teeth, and various unions—
Having identified the locations, perform the union,
And visualize each syllable as a wound.
By merely visualizing in this way,
The woman is delighted, and not otherwise.
Even if the male and female signs are absent,
By the mere act of striking, the fair-faced one is pleased."
Thus it is said. "The abode of all amṛta" refers to the fact that the bodhicitta resides in the eighteen locations. To clarify the very meaning of what is being explained, it is said:
"By moving with that index finger,
The water of amṛta will flow."
Immediately upon being exhorted in that way, one should stabilize the mahāmudrā and, entering into non-dual union, undertake the activity. As it is said: "Having planted [the feet], both should embrace," and so forth. Regarding that, "having embraced" means the embrace undertaken through supramundane great compassion for the sake of causing those submerged in the mire of ignorance to attain the unsurpassed fruit. "One should face east and so forth" means that in the non-dual union, the goddess should face east. The meaning is as follows: because the goddess to be accomplished is the primary figure and the god is not the primary figure, it is appropriate for the goddess to face east, especially since this is a ḍākinī-tantra itself. Regarding the statement "the princess," it is said: "Because she is the primary of the second, she should be relied upon in that way. Why is such a distinction made? It is explained as the most excellent ritual. The goddesses who cast the play," which means the goddesses who abide in the playful cross-legged posture. "Vajra" means "the body of the subduing Vajrasattva." If one asks how he subdues, it is said: "with the foot, the foot." The action performed by those is explained as "sitting." Furthermore, the yogi’s manner of sitting is of two types. As it is also said: "Placing [her] outside the body, the woman should be covered with the feet."
In order to demonstrate the two ways of sitting, it is said: "The male sitting posture is for the sake of conceptualization." Regarding the phrase "the left bell and the thighs," the left hand of Prajñāpāramitā should be placed beneath the root of the thigh; this signifies the "desire of great compassion." As for the placement of the right hand, it is not explained here as it is connected to what precedes. The act of embracing alone is such that without the method, there is no engagement in acting for the benefit of various sentient beings. To manifest that very reality, the teaching on the various displays is stated: "The bell is taught with both hands." This means one should not abide in the conceptualizations of ordinary beings who have not [realized] the unborn. Regarding the phrase "both should recite the seed syllable," and so forth: "The goddess who is cast to the left, her face shall be turned toward the south." This means that the goddess, remaining cast to the left, should be positioned facing south. "That Vajra is also raised by the Noble One" means that Vajrasattva should also be positioned facing north. "The soles of both feet should also be pressed" means that the two soles of the goddess's feet should press against the two palms of Vajrasattva. "The Vajra is at the right breast, and likewise one at the secret place" refers to Vajrasattva. "With both hands, the bell, having bound the feet, one should strike" means that here, "bell" refers to Prajñāpāramitā.
With both hands, one should press [the consort] so that she is tightly bound around the waist of Vajrasattva. Regarding the line, "The vajra is on the right breast, and likewise, one [hand] is on the secret place," this means that with the left hand of Vajrasattva one should touch the secret place, and with the right hand one should press the breast. Regarding the line, "The bell and the mouth of the vajra should meet again and again," the bell is the consort. As for "striking the mouth of the vajra and so forth," this means that one should strike the nine locations, circling to the right again and again. Regarding the line, "By reciting the two seed syllables," and so forth, this means that the method and wisdom should each recite their own seed syllable, and thereby liberate the sentient beings of the world situated in the southern direction. Regarding the line, "With feet level, toward the west," and so forth, this means that beginning with the action of the western direction, both should place their right feet level in a stance and press the knees of both left feet against one another. As it is also said: "With the arms drawing the thighs and breasts, the three [points] meet and press forward; joining the hands at the triangular place, the mouth-to-mouth union is mindfulness." Wrapping the nooses of the arms around the nape of the necks, and by the clanging of the bell's tongue, one should touch the tongue of Vajrasattva; the meaning is that by moving [the tongue], one should recite one's own seed syllable. Now, the northern projection is taught.
Regarding the statement, "How should it be wound around the back of the neck?" it says, "In the center of the vajra equality," and so forth. This means that with the two arms of Vajrasattva, one should wind [the consort] around the goddess in the center of equality, near the breasts; and with both hands, the bell should also be pressed against the ear of Vajrasattva. Having joined them, one should strike with the fingernails—this is the meaning. As it is also said:
"Embracing and striking,
Biting with the lips and likewise scratching with the nails—
Know the upper [actions] to be fivefold,
And the lower ones to be fourfold.
For scratching with the nails, [use] the left:
The navel channel and the private parts,
The supreme limb and the crown of the head,
Touching like the trunk of an elephant."
Regarding "With the two lips fully joined," and so forth, it means that, being impassioned by joy, one should drink from each other's lips. The meaning of "All sentient beings," and so forth, is clear. Regarding "The applications of the bell deity," and so forth, it means that the body of Prajñāpāramitā should be meditated upon within the body of Vajrasattva by means of the eight mantra syllables in the sequence previously explained.
Immediately after thus performing the two individual suchnesses, one should cause the mind to become the essence of the dharmadhātu, the nature of method, which is the goddess and one's own body, free from conceptual construction. Furthermore, one should exhort that mind from behind by means of melodic tones and praises accompanied by conceptual thought.
One should arise for the sake of the welfare of sentient beings. Thus it is taught in the Śrī Guhyasamāja Tantra: "I am Vajrasattva," and so forth. Immediately upon arising, with a mind of passion and together with the consort, one should maintain the pride of Vajrasattva and recite: Oṃ vajrasattva haṃ. This is the meaning.
Regarding the lines: "The flowers are the water-born; by the nature of the inner secret, the sprout, root, and flower are like the blazing bandhūka," this refers to the secret location in the center of the red lotus-like [vagina], the channel of the ḍākinī-water, as many as there are. Furthermore, this refers to the conditions such as the sprout of name and form, the stalk, the flower, the fruit, the root, and the seed. As it is also said: "The twenty-four essences are the channels of the goddesses of the great tantra; therein, the wise should stimulate the ḍākinī-water channel." This is the meaning.
"The seeds are on the two plowshares; one is also said to be in the belly. The five channels are the arrangement of syllables; one should always stimulate the mouth. Whatever moves on the soles of the feet—the wise should [stimulate] the big toe of the foot and the crown of the head, the three [points], and the two thighs. One should touch the channels of the hands." This is the meaning.
If one asks how the inner secret lotus becomes the seed for its expansion, it is said: "The seeds are on the two plowshares," and so forth. The seeds on the two plowshares are the seeds of the tigress.
The word "all" (rnams) indicates that all four stacked syllables are to be understood; this is the meaning. Because the four [elements] beginning with earth and the eight syllables are of the nature of method and insight, one should understand that they are the forms of those dwelling in saṃsāra, birth, and migration; this is the meaning. As for the third class and so forth, they have already been explained. Regarding the phrase "having visualized the form of the goddess," it means that one should generate the form of the Wisdom Ḍākinī produced by that very seed-syllable. "Of earth" refers to the syllable HŪṂ. "Dissolve in the center" refers to the application of meditative union as much as is necessary. To clarify the meaning, it is said: "The fire of time and the fire of the hungry ghosts," and so forth. In that context, "the fire of time" is the right hand. "The fire of the hungry ghosts" is the left hand. Having embraced each other with both hands, one should place them in the manner of a trident at the point where they are joined with one hand; this is the form of the method of existence. The phrase "with the mind of drinking the nectar" and so forth clarifies the meaning. Regarding "in the locations of the eighteen limbs" and so forth, the manner of the lunar phases has already been explained previously. "Like the lip of a Ḍākinī" means that here, the "lip of the Ḍākinī" is the channel of the secret lotus. "One should stimulate that mudrā" means that if the wisdom consort becomes rigid, one should act to melt her just as one would with the actions of an elephant's trunk and so forth.
As it is also said: "The supreme limbs are known to be two; likewise, they are supreme and firm. Having made the firm the cause, the son of good family is not without [attainment]." By the words "the vajra beaks of the right," and so forth, one should act as the cause for the dripping of vajra-water in the manner it occurs simultaneously. For the purpose of inciting the desire of the mind for that very [state], it says: "Then, on the thighs or in the secret places, one should strike with the fingernails." By the words "then the vajra-tip mudrā," and so forth, the previously explained meaning is clarified. By the words "with the feet of the vajra-play," and so forth, the secret play of the yogin and yoginī is to be explained through the action of arranging various comfortable seats by means of mutual play, as well as through shapes and so forth. By the words "in the manner of the bell-play," and so forth, the meaning is that the Prajñāpāramitā resides upon the thighs of Vajrasattva, who is in the sattva-paryaṅka posture, and she should encircle his body with the lasso of her thighs. Regarding the words "in the empty saṃsāra which is without essence," and so forth, "essence" refers to the ḍākinījālasaṃvara. "Assembly" refers to the nature of the equal union with all the Buddhas. Therefore, all the Buddhas attain that Cakrasaṃvara of the ḍākinījāla. If one asks from what [source], it is said: "from the previous words, 'in the empty saṃsāra which is without essence.'"
If one asks what it is like, it is said:
"Taking the world as an example,
The plantain tree has no core;
Yet its fruit possesses a core,
Which, when eaten, is like nectar."
The meaning is explained as follows: because the aforementioned playful methods and so forth lack a core, just as a field of sugarcane filled with a heap of fertilizer produces a fruit characterized by nirvāṇa that is like nectar, so too will this result be produced. This is also renowned in the scriptures: "O Kāśyapa, just as a heap of fertilizer benefits sugarcane and the like, O Kāśyapa, in that very same way, even those possessed of desire will benefit the state of omniscience."
"Entity" refers to conceptual construction, and "liberation" refers to the complete casting off of clarity. Regarding that, "accomplishment" means the attainment of liberation. Thus, the venerable Āryadeva said: "Liberation is so called because all conceptual constructions have been abandoned."
"Having performed the union of mutual embrace" refers to the gathering of method and insight. If one asks why, it is said: "By that, all purposes will be accomplished." This means that the entire realm of sentient beings without exception shall be delivered from saṃsāra. Therefore, according to the yoginī’s wisdom vow, others [perceive] saṃsāra as being without core.
"Endowed with the distinctions of medicine and so forth, and with the impelling force."
This refers to the performance of ritual postures and the preparation of medicinal substances. Regarding the term "specifically," because it is taken as a qualification, the Dvādaśasāhasrikā (Twelve Thousand Verse) first explains the application of the armpits (kakṣayoga). In that regard, the application of the armpits is as follows:
"The Victorious One, together with the Uṣṇīṣa, Jāri, the tears of the hand, and the maiden; the matted locks, the man, joy, fear, delusion, the Victorious One, and the Vajras—having divided these into four parts each and further mixed them with the five bodies, there are thirty-four applications for the subjugation of men and women," and so forth. One should write down the ultimate application of the armpits.
"Saffron" and so forth are clear. "In the place of application" means mixing in equal parts. "Indra’s hand" refers to the manner of the five fingers of the root. "Of the five selves" refers to the impurities of the five sense faculties, such as the eyes. Regarding "the five limbs" and so forth, the meaning of the specific goddesses and the specific actions should be understood; that is easy to comprehend.
Furthermore, regarding "the methods of casting forth" and so forth, eighteen castings forth are taught: the casting forth of obstructors (vighna) residing in all directions and intermediate points, and the expelling and driving away of whatever [obstacles] there may be. These are both outer and inner. By the outer casting forth, outer obstructors are to be expelled. By the inner casting forth, inner Māras are to be expelled.
"By casting forth through the union of the two" refers to the union (saṃpuṭa); for that very thing is taught to be the ultimate mudrā (paramārtha-mudrā). Therefore: "One should bind that very mudrā."
The definition of these has already been explained above. Regarding the "equal method" (samapada): it is the "equal method" because the big toes of the feet are joined together by placing them side-by-side. Regarding the "separating method" (pratyālīḍha): it is the "separating method" when one of those very feet is bent. Regarding the "circular method" (maṇḍala): one should turn the toes of the feet outward at a distance of two cubits; then, raising and bending the two knees, the manner of the swan's wings is the "circular method." Regarding the "tīrakra-ma method": one places the right foot on the ground and, with the left foot, strikes upward with a majestic stride as if treading upon the three worlds; this is the "tīrakra-ma method." Regarding the "tortoise method" (kūrma): one presses the sole of the right foot against the instep of the left; this is the "tortoise method." Regarding the "right-extended method" (ālīḍha): one bends the left calf and extends the right to a distance of five spans; this is the "right-extended method." Regarding the "left-extended method" (pratyālīḍha): one bends the right and extends the left in exactly the same manner; this is the "left-extended method." Regarding "standing in one place": one lifts one foot and circles with the other to the right; this is "standing in one place." Regarding "sitting": having cast [the body] with a playful posture or the like, one remains facing in that direction. Regarding "the casting of the feet": because the feet are cast in various ways, it is the "casting of the feet." If it is true that all [postures] are included within the "separating" and so forth, then the application of the inverted placement of the thighs also occurs in that very same instant as the aforementioned [sequence]; both should be eliminated.
Regarding the phrase "in the manner of a sacrificial pillar": when the two legs of the yoginī are drawn together and then extended and placed [down], that is the manner of a sacrificial pillar. As it is said: "Drawing them together and placing them is the woman’s knees being crossed; when the man is seated, it is renowned as 'holding the feet.'" Regarding "the knees are positioned": when the two knees are aligned and pressed against the left side, that is the "positioned knees." Regarding "well-joined": when the base of the Vajrasattva’s arm is firmly embraced by the neck of the Prajñāpāramitā, and having placed it upon the goddess’s shank, the two mouths are joined—that is the "well-joined." As it is said: "Firmly embracing the woman’s neck with both of the man’s arms, and placing them upon the two elbows, is explained as the woman’s shanks being joined." Regarding "abiding in equality": it is when both are positioned [equally]. Regarding "the heart-mantra of the fire of time": when the goddess places the sole of her right foot upon the heart of Vajrasattva and so forth, performing the movement called "traversing the board," that is the heart-mantra of the fire of time. As it is said: "Placing the sole of the woman’s foot upon the man’s heart, by traversing both boards, the seated posture is the extended feet." "Burned and extended" is clear in meaning. Regarding "an improper position": sitting after having moved about is the conduct of a borderland person; that is an improper position. As it is said: "In that regard, placing the sitter’s thighs..."
The woman’s shanks are explained as the borderlands. The feet of the external woman are asserted to be the manner of the central thrust. As for the term "gathered into one," it refers to the very collection of what was taught; because the feet are gathered into one, they are "gathered into a single foot." Thus it is said:
"Because the three points of the one who possesses the seated male arise, the scattered ones truly emerge through the application of the inverted. Through the thrust of the eighteen, one should apply oneself at the time of offering." This means one should apply oneself to the outer and inner offerings in their proper sequence. "Through the application of all qualities" means one should offer the five sensory enjoyments and so forth, according to one's means. "Near the heart" and so forth refers to the function of the arms, which is easy to understand. "The vajra, bell, and mudrās" and so forth have already been explained in detail previously. Here, a summary is given: "Vajra" refers to the appropriating condition. "Bell" refers to the cooperative condition. Through the union of these two, the sprout of name and form—the Mahāmudrā that acts for the benefit of sentient beings—arises. It is said that without that reality, it is not accomplished, as in the passage beginning, "In the night without the moon." "If one meditates on the vowels and consonants at the beginning" means one should meditate according to the sequence explained above. "Those who have reached method and insight will remain having crossed saṃsāra" means:
If one asks what the meaning is: it is the sense that fools, hearers, and so forth do not cross over. Accordingly, it is said in the Śrī-Cakrasaṃvara Tantra: "All hearers are of ill fortune, because they have utterly passed into nirvāṇa." Regarding the non-Buddhist outsiders, it is also said: "All outsiders are of ill fortune, because they grasp at a self and what belongs to a self." Therefore, it is said: "The mind is pure like crystal; its dharma should be cultivated for an eon." This means that by teaching the profound dharma, their doubts are cleared away and they are brought to equanimity. Thus, it says: "This suchness, the samaya of all the Tathāgatas, shall be taught."
"For the sake of benefiting sentient beings, one should earnestly focus on suchness." This means that by meditating on the lack of intrinsic nature, one's own mind is brought to equanimity; one should perform the approach through the yoga of the deity and compassion as it has been taught. If one is unable to focus on suchness, what should be done? It is said: "The inner seed-syllable abides in the center; the seed-syllable should be grasped by the vowels." In this context, the "inner secret seed-syllable" is the syllable HŪṂ. "With palms joined from all directions" means that one should offer praise and offerings to the network of yogins and yoginīs residing in the ten directions, and then make aspiration prayers. The lines beginning with "O, the supreme path of the Dharma!" are easy to understand. "The two syllables, the transformation, and the drop..." [and so forth].
Regarding the phrase "and so forth," since these have already been explained above, they will not be commented upon here. This concludes the Exposition of the Yoga Seat from the Glorious Caturpīṭha, composed by the Vajrācārya Śrī Kalyāṇavarman.
These three seats were composed by the practitioner Kalyāṇavarman out of compassion for sentient beings. It is said that among the four introductory narratives, the ḍākinīs did not grant permission for this seat. It is also said that while composing the commentary (ṭīkā), he met the ḍākinīs face-to-face, achieved accomplishment, and then vanished. Later, the Indian abbot Smṛtijñānakīrti composed this commentary on the latter part of the Caturpīṭha exactly as he had heard it from his guru’s oral lineage.
Then, the Blessed One Vajrasattva, out of great compassion, exhorted Vajrapāṇi: "Listen, O Vajra, as to the path," and so forth, thereby composing the first chapter of the Secret Seat.
The passage beginning with "What are the qualities of the master?" is a further inquiry by Vajrapāṇi. In that context, "What are the qualities of the master?" asks what the qualities of the limbs and minor members of the Vajrācārya are. "How is the master to be applied?" asks what kind of qualities the master must possess. "How is one called a guru?" asks what the nature of the sin of disparaging a Vajrācārya and the merit of praising one are.
Then the Blessed One, Vajrasattva, wishing to demonstrate the qualities of the limbs of the Vajra Master, said: "Vajrapāṇi, listen to that very [teaching]," and so forth. Regarding that: "All the characteristics of perfect awakening" means that the actual body of the Vajra Master is the characteristic of a perfectly awakened Buddha. "The limbs are the bodhisattvas" is the term for the fact that the limbs of the Vajra Master are of the nature of bodhisattvas. "The five families upon the crown" means that the head of the Vajra Master is adorned by the five families, such as Vairocana and the others. "Worldly beings are the footstool" is the term for the fact that the footstool of the Vajra Master's soles consists of the entities of the great worldly gods and so forth. "Light rays, yakṣas, secret [deities], and so on" means that the secret parts of the Vajra Master are of the nature of yakṣas and so forth. "The signs of the objects of knowledge for the wise" means that such qualities of the Vajra Master should be known by the wise disciple.
Now, wishing to explain the answer to the question, "How should the Master apply himself," he said: "With a disciplined and peaceful appearance," and so forth. In that regard, "disciplined" refers to the doors of body and speech. "Peaceful appearance" means being without a wrathful manner. "With a mind of compassion and benefit" means the thought, "I shall free sentient beings from suffering."
"With a beneficial mind" refers to the insight that thinks, "In the future, I shall free all sentient beings from all suffering." "If one thoroughly knows the ten suchnesses" refers to the ten: the suchness of the vajra, the suchness of the bell, the suchness of primordial wisdom, the suchness of the deity, the suchness of the maṇḍala, the suchness of the homa, the suchness of the mantra, the suchness of the colored powders, the suchness of the torma, and the suchness of the empowerment.
Now, in response to the question, "What is meant by 'guru'?", the explanation of the meaning of honoring the guru is spoken: "Furthermore, listen! Regarding 'suchness' and so forth..." In that context, "the activities of conduct for the disciple" refers to those things that are improper for a disciple to do toward the ācārya. "Secret" refers to the union of method and insight. "The manner of the samaya" refers to the vows of the samaya. "Yoga torma" refers to the torma for the ḍākinīs. "Secret and so forth" refers to the offerings of the five nectars, the five hooks, and so on. "Will quickly fall into Avīci" means that a disciple who disparages these things will be reborn in the Avīci hot hell.
"Bed, shoes, and seats" refers to stepping over the ācārya’s bed and so forth, or failing to listen to the ācārya’s words; in this life, one will lack wealth and glory, and will be tormented by Māras and vighnas. "If one steps over or transgresses the shadow..." [The text continues:] ...[one will suffer].
"Is like destroying a caitya" means that stepping on the shadow of a vajra master is an action equivalent to the five acts with immediate retribution (ānantarya) and the near-acts; thus, the meaning is that one will be born in the Avīci hell. This is because acts with immediate retribution lead exclusively to birth in the Avīci hell. Therefore, it is said that one should not do so, as in the passage beginning: "Those who revile the vajra master..." Why is it improper to revile them? It is said: "Because the mantras, mudrās, applications, and so forth, are accomplished through his path." This means that through the master's instructions, one obtains the mudrās, mantras, and so forth, which become the causes of awakening (bodhi).
Now, regarding the taking of disciples: "First, having given the training, one should take them in" means that after teaching the maṇḍala and, by the word "and so forth," the empowerments (abhiṣeka) and the offering cakes (bali), one should take the disciples in. Desiring to explain the specific nature of the empowerment, it is said: "Above, by means of a single syllable, the five buddhas should be shown." In this context, the syllable of the five buddhas is HŪṂ; for it is said, "The staff is Lokeśvara." The meaning is: first, the disciple should be empowered by showing the heart mantra HŪṂ, which is a single syllable.
"Endowed with the mantra empowerment, one should meditate on the eight syllables" means that the eight syllables are: SUṂ KṢUṂ YUṂ HŪṂ SMṚṂ HMṚṂ YMṚṂ KṢMṚṂ. The meaning is as follows:
Having arranged the eight syllables upon the disciple, the meaning is that immediately after the empowerment with the mantra, one should meditate upon and indicate the eight syllables on the eight limbs, such as the crown of the head and so forth. Regarding the statement, "By conferring the empowerment of the non-dual torma, one will also come to know its dharma," the meaning is that after teaching the disciple the dharma of the non-duality of the actual nature of phenomena and non-existence, the non-dual empowerment is conferred. Regarding the statement, "Possessing the empowerment of union, wisdom and consciousness are shown," and "The empowerment of the Vajra Master," and so forth: therein, wisdom is the method, which is the deity; consciousness is insight, which is the goddess. Having shown the meaning of their union, the empowerment of union is conferred. As it is also said: "The meditative equipoise of method and insight is renowned as 'union'."
In that context, the "secret" consists of five: killing, taking what is not given, sexual misconduct, lying, and not abandoning afflictions such as desire. Regarding those, "killing" is the non-abandonment of afflictions. "Taking what is not given" is taking the samaya substances that have not been given to the Hearers and so forth. "Sexual misconduct" is, for the sake of making offerings to the Tathāgatas, meditating upon the Tathāgatas and so forth, and then engaging in perverse desire and so forth. "Lying" is that because the ultimate reality cannot be expressed, the recitation of mantras is "lying."
Not having abandoned the afflictions such as desire means being endowed with authentic desire and so forth. The word "and so forth" refers to the maṇḍala, the homa, offerings, torma, and so on. The meaning is as follows: the teaching of all the secret [initiations] and so forth to the disciples constitutes the conferral of the vajra master initiation. Regarding the statement, "First, having taken up the bases of training," how is that so? It is said: "First, for a time, the disciples should make a request for the sake of the training." This means that the disciples should make a request to the master with whatever joy a disciple possesses. How should they make that request? It is said: "Having draped the upper robe over one shoulder," and so forth. How should the master bestow the training? It is said: "The guru, having sat upon the seat," and so forth. This means that the master, sitting cross-legged upon the cushion, should grasp the palms of the disciples—who have placed their knees on the ground—with his right hand and bestow the training; such is the intended meaning. What are the words of the request made by the disciples who have placed their knees on the ground and joined their palms to the master? It is said: "The Buddha, the Dharma, and the Saṅgha," and so forth, starting from there up to "Oṃ yogaśuddhaḥ sarvadharmāḥ yogaśuddho ’haṃ." In that regard, "I shall ferry across those who have not crossed" means that because sentient beings fallen into the ocean of existence lack authentic knowledge, the three lower realms have not been crossed.
The meaning is: "Just like Avalokiteśvara, I shall teach the meaning of the authentic Dharma to those in the lower realms, such as the hells, and having endowed them with authentic knowledge, I shall deliver them from the ocean of existence." Regarding the phrase, "I shall liberate those who are not liberated": even if they have emerged from the lower realms, gods and humans are those who are not liberated from the bonds of attachment to existence and so forth, such as the grasping at "I" and "mine." The meaning is that by teaching the meaning of the selflessness of all phenomena, I shall liberate them from the bonds of attachment, the bonds of aversion, and the bonds of delusion, and lead them to nirvāṇa. Regarding the phrase, "Out of compassion for them in that way": one should not cause harm to those who have fallen into the ocean of existence—the three lower realms and the two higher realms—by way of killing or inciting others to kill; rather, one should feel love and concern for them. Desiring to show the response given by the ācārya seated upon the throne to those disciples, he said: "The three types of physical [actions]," and so forth, up to "teaching the Dharma as it was spoken." In that regard, "the three types of physical [actions]" refers to killing, taking what is not given, and sexual misconduct. "The four types of verbal conduct" refers to lying, divisive speech, harsh words, and idle gossip. "The three types of mental [actions]" refers to:
Covetousness, malice, and wrong view. "By being well-restrained, one protects the body" means that you should guard the aggregates from the ten non-virtuous actions.
"By the mind of the wisdom of equality, the Dharma as it was spoken is taught" means that if the disciple generates the mind of selflessness and the welfare of others, the meaning of the Perfection of Non-conceptual Insight should be taught. After the Dharma has been taught in that way, if one asks how the training is to be bestowed, it is said: "Then, having covered the eyes with a cloth," and so forth. In that context, "at the place of the torma" refers to the ground between the outer and inner doors. Regarding the words of homage spoken by the disciple before the master bestows the training: "The actual body of all the Buddhas," and so forth. Then, the master, desiring to make the disciple recite the aspiration, says:
"May the disciple, a lion who speaks the ultimate truth,
Destroy the ground that produces the faults of afflictions and becoming;
In order to sever the movement of afflictions through the yoga ritual,
May that very King of Ultimate Yoga be accomplished."
This means that by expressing the phenomena of the knowable through the words of the ultimate, and becoming like a lion free from conceptualization, the disciple may accomplish that very King of Ultimate Yoga through the yoga ritual for the purpose of severing the afflictions that are the cause of becoming. After making that aspiration, the placement of syllables upon the disciple’s body, speech, and mind is taught:
"A is the supreme of all syllables," and so forth. Regarding that, "blessing with the vajra of primordial wisdom" means that as soon as the student's body, speech, and mind have been blessed with Oṃ Āḥ Hūṃ, the seed syllable of the yidam deity should be placed in the mind at the level of the breasts, in order to seal them with the four mudrās.
"One should also give the samaya water endowed with the five nectars" means that immediately after the syllables have been placed, the samaya nectar—endowed with the five nectars and the five hooks—should be given by having the student drink it from the mouth. If one asks what kind of nectar it is, it is said: "With the syllable Ha, the color is taken away," and so forth; the meaning has already been explained.
Immediately after the samaya has been conferred, the face veil is removed and the student is told to perform full prostrations. This is expressed as: "As soon as the eyes are opened and they see, they should prostrate with all five limbs," and so forth. Regarding that, "one should offer it upon the seat of union" means that holding a garland of flowers in the hand, one should scatter it over the maṇḍala and prostrate.
The meaning of that very point is stated: "Then, as for the examination, how should the signs be shown?" This means that the ācārya should observe the direction in which the garland of flowers scattered upon the maṇḍala above falls. The Teacher stated that the deity upon whom the flower falls on the maṇḍala should be given to the student as their yidam deity: "In whatever way the body is endowed, the wise one should bestow it."
Regarding the phrase "endowed with the body," it means that the disciple's body should be joined with the deity of the flower's sign. "By the wise one" refers to the ācārya. Then, "having also performed the training and so forth" means that after the examination of the disciple who has already been granted the training above, the training and the samaya should also be bestowed. If one asks how they are to be bestowed, it is said: "As taught, they are mentally examined." This means that regarding the samaya which does not arise from the words of the taught training, the ācārya himself should mentally examine all contradictions and then speak them to the disciple. Furthermore, prior to bestowing the training, the words for the disciple to offer their own body to the ḍākinīs and the ācārya are taught, beginning from "In the presence of the Guru's feet" and so forth, up to "Oṃ sakala-sattva-paritrāṇāya ātmānaṃ niryātayāmi."
Regarding the words of the training to be bestowed as mentioned in "the training and so forth should be bestowed above," what are they? They begin from "Pride and anger should be abandoned" and so forth, up to "A A Oṃ Āḥ Hūṃ Jaḥ." In that context, "outer sciences" refers to worldly sciences, the sciences of method and insight, and the sciences of the dharma. Having thus bestowed the training and the samaya, the placement of the seed-syllables upon the disciple after the empowerment is taught: "Endowed with the vajra-mudrā and so forth, place the seed-syllables upon the six limbs." In that regard, the "vajra-mudrā" is...
This refers to the five-pronged vajra. As it is said in the Nopika: "Joining the wisdom [deity] with the lotus, the earth [element] with the parasol, and consciousness with [the vajra], bind both in a linked chain and raise the remaining [prongs] upward. Having abandoned the three stains of smoke, [one becomes] the holder of the five-pronged vajra and so forth."
Regarding the phrase "place the seed-syllables in the six limbs": the "six limbs" are the crown of the head, the eyes, the ears, the nose, the tongue, and the heart. The "seed-syllables" are KṢŪṂ, HŪṂ, YŪṂ, SŪṂ, and HŪṂ. The meaning is as follows: the Vajra Master, having formed the five-pronged mudrā, should touch the disciple’s crown and other locations and place the syllables KṢŪṂ and so forth. The reason there are six syllables is that the syllable YŪṂ is placed on both the ears and the nose, making six.
Furthermore, regarding the line: "In all phenomena, the stages of perfect awakening are shown": this means that in addition to the conferral of empowerment and the placement of syllables, one should teach the scriptures and pith instructions of the Dharma, as well as the suchness of the deity, the suchness of the maṇḍala, and so forth, which are the causes of perfect awakening.
Immediately after the empowerment is conferred, the meaning of offering the fee is stated, from the words "Then, always to the master..." up to "...should be offered as the guru’s fee." Regarding the aforementioned phrase "the stages of perfect awakening are shown," that which constitutes the stages of perfect awakening is explained by way of the accumulation of wisdom.
"The nature of phenomena is pure, and that nature is without essence. There is no essence of things either; thus the stage of perfect awakening is taught." Regarding this: "That nature is without essence" means that because the nature of phenomena is emptiness, it does not truly change, as it transcends conceptual thought. "There is no essence of things either" means that the phenomena which are objects of observation are also empty of essence, because they arise through dependent origination. Thus, essence and nature are shown to be inseparable, because dependent phenomena and emptiness are not distinct. Accordingly, the venerable Nāgārjuna stated in the Praise to the Perfection of Insight: "Emptiness is not other than the essence; in emptiness, too, there is no essence. Therefore, dependent origination is emptiness—this was taught by you, O Lord." Furthermore, the stage of perfect awakening is repeatedly taught by way of the equipment of merit, beginning with: "First, by way of patience..." and so forth. In that context, "the disciple of the Omniscient One" refers to the disciple who has already been taught the outer and inner meanings, and is thus called "Omniscient." "Having generated the wisdom of equality, one should view all things as equal" means that having generated the mind of realization regarding both existence and non-existence, one views all sentient beings as equal. "Always practicing in equanimity, one should strive in the supreme concentration of application."
This means that one should meditate on the absorption that applies to the observation of existence and non-existence. To illustrate the reality of that:
"Sentient beings, through the basis of craving for generosity,
Like merchants, increase their results;
By the sprouts of that, the trees
Will block the path of beings."
This means that if a yogi performs generosity and so forth in a manner of objective observation, it will increase like a merchant's trade and become a result in a future life. Since that result is a thing of bhava (becoming), the path of beings toward nirvāṇa will be blocked, just as by a tree; that is the meaning.
What is the reality of that result? It is said: "For the sake of desiring the enjoyments of the higher realms," and so forth. The merit of objective observation leads to birth as a god or human in the higher realms and the enjoyment of those [wealths]; the meaning is that this is a downfall into bhava.
Therefore, wishing to show that a yogi should abandon the meditation on the non-dual meaning and should not perform any actions of objective observation, such as circumambulating a caitya, it is said: "One should not perform the work of a *caitya," and so forth.
Why is that? "The scriptures are easy to find, but the oral transmission of this is difficult to hear," and so forth. It is easy to hear and understand the external scriptures. However, the non-dual meaning that has become the pith instruction is difficult to find elsewhere than from the mouth of the ācārya; the meaning is that one should meditate on that very reality.
"Self as a deity and others as deities..." [and so forth].
"One is oneself the supreme deity" means that because the deity of the wisdom-being (jñānasattva) meditated upon in one's own heart is primary, compared to other deities such as physical images, meditation alone is praised. Therefore, the Blessed One himself said: "The mind is the authority regarding the body." If one asks, "Then what of external images, caityas, and so forth?" it is said: "Because one does not know oneself as form, one should examine images and the like."
From the Glorious Caturpīṭha-darśana composed by the Paṇḍita Smṛtijñānakīrti, the commentary on the first chapter of the Secret Seat (Guhyapīṭha) is complete. Now, wishing to show the meaning of the words, "I shall act until the master has taught from the scriptures," the Blessed One Vajrasattva himself began the second chapter of the Secret Seat, the mental accomplishment, with the words: "In that regard, the attainment of yoga is difficult to find," and so forth.
Regarding that: "Mantrins who practice for their own sake wander in existence through craving, lacking suchness." This means that yogins who, aiming for their own benefit, practice generosity and so forth, and who do not know the suchness that teaches the meaning of non-duality—even if they possess clear realization—wander in existence through craving; such is the meaning.
Then, Vajrapāṇi, having developed doubts regarding the meaning of the Tathāgata, requested: "The wondrous, pure body," and so forth. Regarding that: "The wondrous, pure body,"
This means that it is marvelous how the nature of non-dual emptiness appears as the aggregates. To explain that very point: "These dharmatās are taught." This means that from the non-dual emptiness of dharmatā, these aggregates, elements, and sense bases are taught. Furthermore, it was asked: "What is the valid authority for such a body?" and: "By what is it applied as a valid authority?" and so forth. In response, the answer was given by way of a summary: "Listen, just as the vajra is marked," and so forth. In that context, the mind is the valid authority for the body; the meaning is that the mind is the valid authority for the five aggregates of sentient beings within the three realms. Regarding the question, "By what are the valid authorities known?" and so forth, the answer was given: "With the nectar in my own element, the activities of the torma are taught." This means that satisfying the deities of one's own body through the nectar ritual described below is the meaning of the "valid authority of the torma." Regarding the question, "Water and fire," and so forth, the answer was given: "The maṇḍala of fire and water." This means that the four great elements, such as water, which serve as the valid authority for the body, are the maṇḍala. This is the "valid authority of mantra and mudrā." Regarding the question, "In this, the world," and so forth, the answer was given: "The yogi who has attained the fruit will fall into the ocean of existence." This means that if one meditates based on something, it will become the fruit of existence for the yogi.
By that, the path leading to nirvāṇa is blocked and one wanders in becoming, because one meditates by way of apprehension. As the venerable Nāgārjuna stated in the Yogācāra-Madhyamaka: "Those who do not know emptiness have no fortune for liberation; those possessed of delusion wander truly within the six classes of beings in the cycle of existence."
After the Blessed One Vajrasattva had expressed doubt regarding the meaning of the mind being the authority for the body, Vajrapāṇi asked again, beginning with "Vajrapāṇi asked again." Desiring to teach the detailed response to that request, he said: "Listen to that request concerning saṃsāra," and so forth. In that context, "the characteristic of the mind is to be tamed" means that from within saṃsāra, it is precisely that mind which is the authority for the body that must be tamed for the sake of the disciple’s nirvāṇa; it is not otherwise. That very mind is what appears distinctly within the three realms.
Desiring to teach that, he said: "In the formless, wisdom is without form, like a ḍākinī moved by the wind." This means that in the formless realm, the mind, having become the four aggregates, appears of its own accord like wind in space.
"Form and the form realm are also established by the mind through the focal point of meditative concentration." Here, "form" refers to the form realm. "The form realm is also by the mind" means that the mind becomes the seventeen levels of the form realm, such as the Brahmakāyika and so forth. "Established by the focal point of meditative concentration" means:
This refers to focusing on the four concentrations (dhyāna) as the four factors of investigation, analysis, joy, and bliss. The meaning is as follows: in that form realm (rūpadhātu), the five aggregates (skandha) manifest as the seventeen forms of the four concentrations.
"Those with desire, such as the gods of the desire realm, always engage in desire" means that in the desire realm (kāmadhātu), the mind of the six classes of desire-realm gods, such as the Four Great Kings, manifests as the five aggregates and constantly appears as enjoying through attachment.
"In that way, the humans of saṃsāra will achieve their respective levels at will" means that within that very desire realm, the mind manifests as the five aggregates in the eight hells, the hungry ghosts (preta), the animals (tiryagyoni), and the four continents, and thus wanders and appears. Among those, for one who becomes a human, the mind should be tamed and the nirvāṇa of the desire realm should be accomplished. Therefore, because the mind is primary in the three realms, it is said in the scriptures, "The three realms are mind only." This is also stated in the sūtras: "O Son of the Victorious One, the three realms are mind only."
Now, wishing to teach the method for taming the mind in brief, it is said: "The entity that liberates from that..." and so forth. Regarding that, "The entity that liberates from that" means: "Listen to the cause for liberation from those three realms and attaining nirvāṇa." If one asks what the cause is, it is said:
"The yogi who accomplishes the state of beings should know consciousness together [with its objects]." This means:
The Path to Nirvāṇa
The yogi who accomplishes this should understand it through the vajra in the hand, which is characterized solely by the wisdom of the coemergent nature and consciousness, together with method and insight. This is the intended meaning. That very point was requested again and again: "If there is doubt regarding the essence of the mind," and so forth. The Teacher spoke the response to that: "The mind is like a crystal," and so on. In that regard, "the mind is like a crystal" means that because the mind's afflictions are adventitious, it is pure like a crystal, for its nature is luminosity. Therefore: "Faults and virtues do not exist in the mind." Here, "faults" are the afflictions, and "virtues" are the insight of the two paths that serve as their antidotes. The meaning is that these two do not exist ultimately. Such a mind becomes dependent through the gate of subject and object, and thus becomes afflicted by existence. To show this, the Teacher said: "By engaging in the application of objects, it is stained by the faults of saṃsāra." In this, "application" refers to the six faculties, such as the eyes; "objects" refers to the six spheres of activity, such as forms; and "engaging" refers to the six engaging consciousnesses. By the power of those subjects and objects, the mind is stained by the faults of the afflictions of existence. Having abandoned that which is the cause of existence, one should rely on that which is the cause of nirvāṇa. Thus it was said: "Having abandoned abiding in objects," and so forth.
"How should one apply it to the state?" it is asked. This means that, having abandoned the objects of the perverted entities of existence, one should meditate on the goddess in the manner of non-apprehension of the entity of nirvāṇa, which is the authentic state. Thus, it is said in the Kārikā on the Afflictions or Purification: "The nature of this dependent [nature] has two aspects: the aspect of the imputed is saṃsāra, and the aspect of the established is nirvāṇa."
Regarding the example given: "Like training a child or a student." This means that just as a child or a student, when without partiality toward faults or virtues, is first made to habituate themselves to virtues alone during their childhood and is then endowed with authentic knowledge, so too the mind, which is naturally luminous, should be made to realize the authentic meaning and thereby attain nirvāṇa.
"In its center," it is said, "examine consciousness like space." This means that having examined that mind in the middle of existence and non-existence, consciousness also appears as always being like space—conventionally existent yet beyond analysis. If one asks what its characteristics are, it is said: "Without color, the reality of all signs." Regarding that, "without color" means that because that mind transcends the sense faculties, it is not a thing such as black or yellow, for all things arise merely through dependent origination. "The reality of all signs" means that since the essence of all signs also arises from the mind, it is the reality of all signs.
Because it does not exist as an external substance. "Without connection" means that the mind is unimpeded. "Connected form" means that the mind has become a form complete with major and minor limbs, or has become a vase, a cloth, and so forth. "Formless" means because of the nature of the mind and mental factors. "All are material" means because they are the very essence of form, sound, smell, and so on. "Not distant" means because the measure of the nature of phenomena is limitless. "Likewise distant" means because the nature of the nature of phenomena is infinite.
If one asks, "How is miraculous power accomplished through the suchness of the mind?" the meaning is that through the suchness of the mind—which is neither existent nor non-existent—one should accomplish the appearance of miraculous power as a reality that is without inherent existence. "Even by a mind without characteristics" means because of the emptiness of general characteristics. "All characteristics should be analyzed" means because of the nature of the specific characteristics of vases, cloths, and so forth.
Now, if one asks, "How should one meditate on such a nature with the mind?" it is said: "By means of the entity of meditating on the non-existent, that meditation should be analyzed." This means that while it does not exist by way of ultimate truth, it should be analyzed as an object of meditation by way of conventional truth. If one asks, "How should it be analyzed?" it is said: "Between form and emptiness, the mind should be made skillful."
This refers to the wise yogi’s investigation of the mind regarding the middle between the apprehension of the existence of form and so forth arising from dependent origination, and the non-existence of phenomena that are by nature conditioned as emptiness. Now, the qualities of the yogi who possesses such apprehension are stated: "By apprehending everything everywhere, the yogi’s body will become free of disease." This means that if the yogi meditates in that way, the faults of cyclic existence will be severed and will not become faults of substantial entities. Furthermore, wishing to describe the qualities of the mind, it is said: "The secret of secrets," and so forth. In that context, "the secret of secrets" is because it is inexpressible. "The great secret" is because it transcends the sphere of sensory experience. "The clarity of consciousness and primordial wisdom" is because it transcends characteristics and signs. It is stated that such a mind of suchness is attained only through the oral instructions of the guru: "From the secret of reading the scriptures," and so forth. Having thus explained the valid cognition of the mind in detail, wishing to extensively show the valid cognition of the mudrā, it is said: "The body together with the mind of equanimity." In that regard, "placing both hands upon the secret" means that the yogi, having assumed the bodhisattva posture, should adopt the mudrā of meditative absorption. "The breath is near the navel" means that one should first meditate on the vase-like absorption. "One should apply it in the manner of a maṇḍala."
This means that one should extend the arms without raising or lowering them and place them in a circular position. As for the others, since they have already been explained in the fourth chapter on the "Application Seat," they are not relevant here. Now, wishing to extensively teach the offering cake (bali) as a valid measure for the continuity of that very meditation, it is said: "The body satisfied by the amṛta offering cake," and so forth. In that regard, "yellow in color" and so on refers to the arrangement of syllables in front of the amṛta. "The two syllables Ka and Ṣa" refers to the yellow syllable KṢŪṂ, which is of the nature of fire, because Ka and Ṣa are stacked. "The form of all is the Terrifier; the bell is on the eye" refers to the black syllable HŪṂ, which is of the nature of the earth element. Because it is stated here, "The body is Mañjuśrī and the supreme bell," Mañjuśrī and the bell are of the nature of these two. This is to be understood from the syllable HŪṂ. "Possessing the seed-syllable of emptiness" refers to the ears and nostrils, which are empty; the syllable YŪṂ, red in color, is placed there and is of the nature of wind. "The seed-syllable of the amṛta water" is the white syllable SŪṂ, which is of the nature of water. "By the stacked seed-syllable of the lion" is the white-yellow syllable MṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂṂ�
This means that by means of those eight seed-syllables, such as kṣūṃ and so forth, one should meditate on the eight [deities], such as the fierce ḍākinī and others, in the eight locations of the yogin’s crown, such as yu and so forth. Regarding their colors and seed-syllables: "All [of them] blaze upon the body." This means that one should meditate on those seed-syllables blazing upon the eight parts of the yogin’s body.
Then, the ritual for the descent of amṛta by the yogin who has meditated on the deities in that manner is taught: "From the two upper fangs," and so forth. In that context, "the lip like the taste of water" refers to the channel called the "mother’s water," which is the water constantly dripping from the inner side of the upper fangs where it reaches the root of the tongue. If one asks what the water dripping there is like: "The water of the two fangs is like the color of salt water." If one asks from where the water flows, it is said: "The water supported by the actual tongue is the amṛta from above; it arises above." If one asks which channels the amṛta flows through, it is said: "The forehead" refers to the eye channel; "the crown" refers to the Brahma-channel, the channel of the crown; "the two nostrils" refers to the nose channel; and "also from behind the two ears" refers to the ear channels. The meaning is that the amṛta flows from the union of these four and the aforementioned fang-channel, emerging at the base of the tongue. If one asks what it is like by way of an example, it is said: "Like [milk] placed in a cow’s udder, draw out the essence and bring it to union." This means that just as the milk pervading a cow’s body gathers in the udder, [the amṛta is drawn up].
One should draw [the substance] from the five channels and place it solely at the base of the tongue. If one asks what is to be done with that condensed actual amṛta, it is said: "The seed-syllable in the caitya of the head," and so forth. Having visualized a caitya within the srol mdud (the channel-knot), one arranges the syllable at its peak. Alternatively, one should understand the shape of the syllable HŪṂ to be the caitya; the amṛta gathered from above should be poured onto that syllable HŪṂ. If one asks where the remainder of that amṛta dissolves downward within the caitya, it is said: "The remainder should dissolve into the top of the srol." Having thus shown the meaning of drawing the amṛta from above, the ritual for drawing it from below is taught: "By the seed-syllable that draws upward and downward, everything is drawn by means of skillful methods." In this context, the seed-syllable that draws upward and downward is the syllable PHAṬ; having drawn it from the lower part of the body by means of skillful methods, it should be made to dissolve into the top of the srol. The nine locations for drawing from the lower part are taught: "The urinary tract, the junction of the water at the back," and so forth. Regarding that: "The time-fire and the preta-fire in the feet." Here, the "time-fire" is the right foot, and the "preta-fire" is the left foot. "The joint" refers to the navel. "The amṛta of those locations should be made to dissolve into the 'cow's hoof,'" means that the "cow's hoof" is the lungs, because it is similar to a cow's hoof. The meaning is as follows: having drawn that amṛta from the top of the srol, it should be made to dissolve into the lungs. If one asks where the amṛta gathered from the top of the srol should be placed once it has pervaded, it is said:
"Drawn from a single gate, it should be placed into the nine gates." This means that having drawn [the amṛta] from the single gate—the upper part of the throat—it is gathered in the lungs, and then it should also be placed into the nine locations, such as the yang-mjug-do and so forth. Regarding the question of what absorption (samādhi) the yogi who draws the amṛta through such means should meditate upon, it is said: "Abiding in all parts of the body," and so forth.
Desiring to clearly demonstrate that very training in absorption, it is said: "Visualize a moon in the center of the heart." Here, "in the center of the heart" means one should meditate on a moon maṇḍala in the center of one's own heart. If one asks what it is like, it is said: "Extremely beautiful and radiant." Regarding the seed syllable (bīja) arranged in its center, it is said: "Like snow, a kunda flower, or the moon," and so forth. In this context, "All-Knowing" (Kun-rig) refers to Vairocana. "Together with that" refers to the syllable Oṃ, because it is the seed syllable of Vairocana. That Oṃ is explained as the "syllable of amṛta."
Thus, it is also stated in the Lokaprasāda, a commentary (ṭīkā) on the Guhyasamāja: "At the crown, the moon is moistened; with a noble mind, the stream of water is gradually caused to descend, and it dissolves into the body, speech, and mind." The meaning is as follows: in the center of the moon maṇḍala moistened by milk, one should arrange the syllable Oṃ, which has a color like snow or a kunda flower, and possesses cool light moistened by milk. "Having abandoned the neutrals," and so forth.
Regarding the phrase "and so forth," the statement "having abandoned the neuter ones" means that among the sixteen vowel-syllables, the four—ṛ, ṝ, ḷ, and ḹ—are to be excluded. As for "all the letters of sound," this refers to the twelve remaining after the four have been abandoned: a, ā, i, ī, u, ū, e, ai, o, au, aṃ, and aḥ. "On the sides of the lunar maṇḍala, they should be arranged in their respective places" means that the twelve syllables should be arranged, encircling the sides of the lunar maṇḍala.
To clearly show the place for meditating on the amṛta syllable oṃ, it is said: "Upon the surface of a cow's hoof, one should place the amṛta." This means that one should meditate by placing the amṛta syllable oṃ upon the moon, within the maṇḍala of the heart which resembles an egg situated on the sides. Alternatively, wishing to show the meaning that one should meditate on that syllable having become the wisdom-being (jñānasattva), it is said: "Having meditated on the form of wisdom, with a complexion and luster such as form and so forth." This means that in the center of the heart, upon the lunar maṇḍala, one should meditate on the form of the wisdom-being with a white body, possessing the supreme bodhi mudrā and cool rays of light.
"Without fear and without harm, one should meditate on the entity as the entity" means that the yogi should meditate on the entity as the wisdom-being. Regarding that:
This is the meaning: without fearing the absence of intrinsic nature, one should meditate by abandoning both emptiness and entities, without being harmed by the apprehension of entities. Regarding the yogi who meditates in that way, the mantra of the Moon is spoken: "In the seed-syllable of the Moon," which is the letter Oṃ. "Homage, burning, and the final placement" means that Oṃ and Svāhā should be placed before and after the letter Oṃ. Thus, it is: Oṃ Oṃ Svāhā. Desiring to show the qualities and power of the yogi who meditates on the absorption of the method of nectar, it is said: "By the essence of the recitation in meditative equipoise," and so forth, up to "The great self of the wisdom of form." If one asks where the absorption of the method of nectar is to be meditated upon, it is said: "The locations of its application," and so on. Having thus realized the meaning of the four, such as the valid cognition of the mind, the yogi who applies the mind to appearances through the blessing of absorption, Vajrapāṇi, desiring to hear the meaning, requested: "The characteristics of crossing over from saṃsāra," and so forth. Then, desiring to show the meaning requested by the Wisdom-Indra Vajrasattva, it is said: "Listen, O Wisdom, to that very reality," and so on. In that regard, "First, with a non-dual mind, I shall wash my body with the stainless water of the afflictions of desire" means that prior to the absorption, one meditates on a mind free from the duality of subject and object.
The meaning is that one should wash and purify one’s own body with water that is like the stainless water of the afflictions, such as desire and so forth. Desiring to show the qualities of suchness, it is said: "Like a deep ocean," and so on. In that regard, the wisdom of emptiness is the wisdom of the lack of intrinsic nature; it is the unchanging suchness. If one asks what it is like, it is said: "Like a deep ocean." Just as the depth of the ocean is unfathomable and its nature is moisture, likewise the wisdom of emptiness is free from conceptual construction and moistened by compassion. "Outer and inner" refers to the grasping at a self and what belongs to a self. "The body becomes pure like crystal" means that if one meditates on such wisdom of emptiness, one’s own body will become pure. Regarding "that body, which is like crystal," the faculty of wisdom is the mind, because it is the support for the mental consciousness. The meaning is as follows: just as crystal, conch, or a white kunda flower, when dyed with various colors, becomes clear, so too, upon the stainless body, the various empowerments of the wisdom of the sublime Dharma should be applied as desired. Desiring to show the method for clarifying the body, the Blessed One said: "By nature, the yogi [perceives] those who act well and those who act ill," and so forth.
The phenomena of existence, which arise from the virtuous and non-virtuous actions of all yogins, are empty of intrinsic nature, because they are the nature of conditioned phenomena (saṃskṛtadharman). Therefore, having realized the nature of emptiness, one destroys [dualistic grasping] and should cause non-dual wisdom (jñāna) to appear. Having thus examined the characteristics of emptiness, the realization of emptiness is taught: "Of whatever the characteristic of emptiness..." and so forth. In this context, "the world" refers to the world of sentient beings (bhājanaloka), and "form" and so forth refer to the world of the environment (bhājanaloka). The meaning is as follows: one should meditate that all things—the contents and the environment—are empty of intrinsic nature by means of the aforementioned emptiness, and thus generate the mind of equanimity (samatācitta).
Immediately after meditating on emptiness, the generation of the seed-syllable (bīja) with an equanimous mind is taught: "In the center of that, one should contemplate..." and so forth. Regarding "one should contemplate in the center," it is taught that one should meditate on the seed-syllable in the center of that mind of equanimity. What is the seed-syllable? "In the center of the milk-moon seed..." refers to the syllable A in the center of a moon mandala moistened by milk, and so forth. To clearly indicate that very seed-syllable, it is taught: "Through the union of Āli and Kāli, abiding in the center of that..." This means that the syllable A arises from the internal union of method and wisdom (prajñā). Then, it is distinguished by the words Āli and Kāli. "By that, one should contemplate that very seed-syllable as blazing with rays of light..." means:
Upon the moon maṇḍala, one should meditate on the seed syllable A, white in color and blazing, inseparable from one’s own mind. Regarding its qualities, it is said: "By means of that very seed syllable, the light of wisdom will swiftly arise." Having explained how the seed syllable arises from the mind of equanimity, the generation from the seed syllable is explained: "Thereafter, the wisdom body," and so forth. The mantra for meditating upon that is stated: "Placing the homage and the fire at the end, this seed syllable should be recited," which is oṃ a svāhā, and so forth. Regarding the phrase "the third class," and so forth, the concealment of the letter A was already explained by me in the fourth chapter on the seats. The passage beginning with "The yogi, through recitation and concentration," is easy to understand. Then, regarding "the blessing and so forth within," and "through supreme diligence in recitation and concentration," this means that after the yogi has meditated and recited in that manner and the mind has become one-pointed, the blessing that appears in the worlds of the ten directions should be performed. If one asks how to do so, it is said: "Emitting rays of light, one should also contemplate the three stages of the seed syllable." In this context, "seven stages" refers to the "seven worlds," and so forth, or alternatively, "up to the wind maṇḍala," and so forth. The meaning is as follows: one should emit rays of light in the ten directions up to that extent and then withdraw them. "One who desires to bring about illumination should always meditate with the mind."
This means that the yogi who desires to meditate in such a way constantly will cause the worlds of the ten directions to appear. Now, the meditation for knowing the minds of others is taught, beginning with: "Abiding in the center of the maṇḍala of the heart," and so forth. This means that after meditating on the syllable HŪṂ at one's own heart, one should meditate on all phenomena as emptiness, according to the characteristics described above, by means of its light rays. Regarding the seat and seed-syllable of the empty mind, it says: "Abiding in the center of the maṇḍala of wind," and so forth. In that context, "the seed-syllable of wisdom in its center" refers to HŪṂ. Regarding the generation of the body from that seed-syllable, it says: "Then, as the form of wisdom," up to "by knowing all the aforementioned characteristics." Regarding "abiding in the center of the maṇḍala of the heart," and so forth, it means one should meditate on the seed-syllable A at one's own heart. If one asks how that should be meditated upon, it says: "White in color, blazing with light, like white silver in every way." This means that one should meditate on white light rays, like white silver, being emitted and striking the minds of others. If one asks which deity should be meditated upon for the sentient beings struck by those light rays, it says: "In the many external entities," up to "one should clearly visualize Vajrasattva." Regarding the meditation on the syllable at the heart of that Vajrasattva who is being meditated upon, it says: "In the center of whose heart," and so forth.
The meaning is as follows: the consciousness of sentient beings whose minds are to be known becomes the syllable HŪṂ, which is to be visualized as red in the eight directions. To demonstrate its qualities, the Teacher said: "By always seeing equanimity," and so forth. In that regard, the phrase "one will see the syllables of all intentions" means that one's own mind sees the signs of whatever the other is thinking within the syllable HŪṂ visualized in the other's mind.
Now, Vajrapāṇi, desiring to hear about the inner homa, requested: "Then, the activities of fire," and so forth. The Blessed One spoke in response: "Listen to the reality of fire," and so forth. The phrase "all of that abides in wisdom" means, for the time being, that Vajrapāṇi [realizes] all sentient beings rely upon wisdom. "The fire of wisdom in the body of the born" means that the fire of wisdom also abides in the bodies of all sentient beings. Why is that? "Because all is blessed by the mind." Since all sentient beings and the mind are inseparable, the meaning is that they mutually bless one another. "The yogi’s oblation of that" means the yogi should perform the homa of that fire of wisdom.
Having shown the fire of the inner homa, and wishing to show the ground for the hearth of the inner homa, he said: "The oblation of one's own mind," and so forth, up to "surrounded by the swirling nāga-king."
Up to this point, one should understand [the practice] through the oral instructions of the guru. Regarding the phrase "In its center, one should know the lotus": this means to meditate on an eight-petaled lotus with blazing rays of light in the center of that fire pit.
"Abiding in the center of the sun mandala, one should visualize the wisdom goddess residing there" means to meditate on the blue wisdom ḍākinī upon the sun mandala at the heart of the lotus.
"On the white, blazing stalk, one should visualize the Vajra ḍākinī" means that on the western petal of the stalk is the white Vajra ḍākinī.
"In the middle of the right thigh, one should visualize the fierce one like fire" means that on the petal in the direction of the yogi's right side is the yellow fierce ḍākinī.
"On the red, blazing navel, one should visualize the Vajra ḍākinī" means that on the petal in the direction of the yogi's navel is the red Vetālī.
"On the black left thigh is the fierce Caṇḍālī, the fire-maker" means that on the petal in the direction of the yogi's left side is the black Caṇḍālī.
"The natures of the five fires" refers to the bodies of blue, white, red, yellow, and black blazing within the [five] fires.
"One should view their forms as being the size of a thumb" means that the physical dimensions of those five goddesses should be meditated upon as being the size of a thumb.
If one asks what the nature of those five goddesses is: "Water, fire, and wind, earth, and the five aspects of wisdom." This means that the four great elements, such as earth and so forth, together with consciousness, are established as the five aspects of wisdom.
According to the Buddha’s word, only the four great elements arise; space is not [included] because it is not something that can be practiced. Whenever the "five great elements" are mentioned, space is not among them; it should be understood as wisdom alone. Regarding the phrase "to the deities of the five selves," this means that the yogi should associate his own four great elements with the five goddesses, such as the Wisdom Ḍākinī and so forth. Specifically: wisdom is associated with the Wisdom Ḍākinī; the water element with Vajraḍākinī; the fire element with Caṇḍāḍākinī; the wind element with Vetālīḍākinī; and the earth element with Ghasmarīḍākinī.
Regarding the phrase "the supreme ritual of the burnt offering," this means that between the outer and inner burnt offerings of the yogi, the inner burnt offering is taught to be supreme. As it is also stated in the Lokaprasiddhi-ṭīkā of the Guhyasamāja: "The outer burnt offering is an inference; since the mind is the sentient being, this is the unsurpassed [offering]. Having caused the fire of wisdom to blaze, the fuel of the aggregates is burned." This is stated in the passage beginning with "from the eighteen limbs," and so forth. This has been explained.
Having explained the hearth and so forth for the inner burnt offering, the meditation for the inner burnt offering is taught: "The cause to be burned within the fire," and so forth. Regarding that, first: "the cause to be burned within the fire."
Regarding the phrase "food, drink, amṛta, and so forth": first, "the seed-syllables of the letters" refers to the letter A. "If one meditates on suchness in this way" means that the substances and drinks of the inner homa are to be purified by the suchness of that very letter A. "One's own self becomes the extensive burnt offering" is easy to understand.
Desiring to clearly demonstrate the meaning of suchness, the Blessed One said: "Whatever food and drink there may be, one should eat it after having performed the dedication." Thus, the qualities of the inner homa are taught: "A yogi who practices in this way will not incur a debt." This means that when a yogi applies the aforementioned pith instructions to food and drink, they are transformed into amṛta and do not become dregs. Alternatively, the meaning is that they do not burn the causes of cyclic existence (saṃsāra), but rather become the cause for nirvāṇa. For example, it means that one will not incur the fault of being in debt.
This concludes the explanation of the second chapter, the Secret Seat, from the Śrī-Catuḥpīṭha-tantra composed by the Paṇḍita Smṛtijñānakīrti.
Now, Vajrapāṇi, wishing to understand the four pith instructions on the equality of the body, the equality of wisdom, the radiation [of light], and the activity of the inhalation and exhalation of the breath, asks: "The characteristics of the application of the body," and so forth, whereby the third chapter, the Secret Seat, begins. Regarding that, "unstable like a monkey" means:
Just as a monkey cannot remain in one place, the Blessed One was asked: "How is it that consciousness, which is distracted and unstable even in the moments of activity such as form, is joined in equanimity?" "By what equanimity is it joined?" he asked. "Wondrous!" means that there is no before or after. In response, the Blessed One said:
"Listen, O Great Vajra Abode, to the very distinctions of the agitated mind." Here, "Vajra" refers to Vajrapāṇi. "Great Secret" means that "secret" refers to the yakṣas; because he is their chief, he is the "Great Secret," a specific epithet for Vajrapāṇi. Now, wishing to show the equanimity of the body from among the four, he said:
"With a mind abiding in equanimity, having abandoned [duality], one should engage the kāli." Here, "kāli" refers to the body, because it is the cause through the very means of method. The meaning is this: from the non-dual mind, the nature of phenomena (dharmatā), one should generate a body for the sake of sentient beings. Regarding the demonstration of the body's equanimity with the five elements, first, concerning the application of equanimity with water, four authorities are taught. The authority of the action of water and its application is:
"By the authority of water for all, the sprout of the body arises." This is because a sprout arises from a seed through moisture. The sprout of the body also arises because the water element is predominant. The authority of the natural application of the water element is taught: "Without water, form is not possible; water is the authority of form."
Thus, the moist nature of the body is primarily the water element. Regarding the authoritative application of the support of water, it is said: "If this pervades everything, the wise one is the authority of water." This is because water primarily resides, pervading all the limbs of the body. Regarding the authoritative application of the goddess of water, it is said: "The vajra goddesses of the body are called the authority of the wise." This means the primary water of the body is the goddess Vajraḍākinī.
Then, regarding the four authoritative applications of fire, the authoritative application of the nature of fire is said: "Fire is in the body in its entirety; the heat that blazes in form is warmth." This is because the nature of the body possessing warmth is primarily the fire element. Regarding the authoritative application of the action of fire, it is said: "The internal authorities of food and drink are renowned as the authority of fire." This is because the fire element is primary in performing the actions of digesting and ripening all food and drink in the body.
Regarding the authoritative application of the support of fire, it is said: "Because it pervades the body in its entirety, it is universally known as fire." This is because the support for the substance of heat in all the limbs of the body is primary. Regarding the authoritative application of the goddess of fire, it is said: "The fierce one shown in the bodies is renowned as the supreme authority." This means the primary fire of the body is the fierce ḍākinī.
Regarding the four authoritative applications of wind, the authoritative application of the nature of wind is said: "Wind is in the body in its entirety..."
"Like the internal cavities of a net," it is said. This is because the wind element is primary for the cavities of the body and the movement within the network [of channels]. Regarding the authoritative application of the function of wind, it is said: "Since the breath is the measure of the mind, realization is known as the measure." This is because the wind performs the function of sustaining the life-force of the body's mind, and thus the wind element is primary. Regarding the authoritative application of the support of wind, it is said: "That by which the breath is clearly known, which abides as an application in the body," which refers to wisdom. This is because the wind element is primary for that which depends upon the wisdom of the body. Regarding the authoritative application of the goddess of wind, it is said: "The goddess Vetālī should be known by the wise in all respects." This means that the primary wind of the body should be known as the goddess Vetālī.
Regarding the four authoritative applications of the earth element, the authoritative application of the nature of earth is said: "In all forms of earth, form is adorned with the qualities of the senses." This is because the nature of the body is primarily adorned with the senses, form, and so forth. Regarding the authoritative application of the function of earth, it is said: "The measure arising from the abode of earth, earth appears as form." This is because the body, having become the abode for water, fire, wind, and consciousness, performs the function of supporting them, and thus the earth element is primary. Regarding the authoritative application of the support of earth, it is said: "Therefore, the self renowned as earth is endowed with qualities." This is said:
In that regard, the qualities are form, the sense faculties, and so forth. Because the earth element is the primary support for those bodies, the application of the earth goddess is taught as the valid cognition: "I am the goddess Caṇḍālī, renowned as the sovereign in all things." This means that the goddess who is the primary earth element of the body is called Caṇḍālī.
The four applications of the wisdom valid cognition are taught: "The nature of wisdom is taught as the valid cognition: gathering, acting, enjoying, and cutting through doubt." This means that because it is the primary agent, gatherer, and enjoyer within the body that cuts through doubt, it is the nature of wisdom, as it possesses the conceptualization of certain realization.
The application of the wisdom action is taught as the valid cognition: "All the sense faculties, by means of the minds, should be known as the characteristics of the indicated." Here, "all the sense faculties" refers to the six, such as the eye. "By means of the minds" refers to the six, such as the eye-consciousness. "The indicated" refers to forms, sounds, and so forth. "Characteristics" refers to color, shape, pleasantness, unpleasantness, and so forth. The meaning is as follows: through the doors of the sense faculties such as the eye, the eye-consciousness and so forth perform the action of knowing the characteristics of forms and so forth; thus, it is called the primary [agent].
The application of the wisdom support is taught as the valid cognition: "The enjoyment of the application is the Queen of Kings, or the bliss of the objects and so forth." Here, "King" refers to wisdom.
The meaning is as follows: because the sense faculties engage with objects such as pleasure, and wisdom enjoys and relies upon them, wisdom is the primary factor. Regarding the statement on the valid cognition of the union with the wisdom goddess: "The yoginī should realize the valid cognition of the queen of the body’s wisdom." In this context, "queen" refers to the wisdom ḍākinī. The meaning is that the wise yogin should understand that the principal goddess of the body’s wisdom is the wisdom ḍākinī.
Next, having established the union of the body with the five great elements such as water, the text teaches the union of the four great elements with wisdom, stating: "First, the union of water and mind: because water arises from the mind, consciousness is the water element." Since the water element is generated from the non-dual mind, wisdom and the water element are one. To demonstrate the meaning of their inseparability, it says: "If water were otherwise, why would flesh not arise from water?" Since there is no water in a corpse devoid of wisdom, it is evident that wisdom and the water element are indistinguishable.
Regarding the union of wisdom and fire, it says: "Since consciousness arises as fire, warmth is certain in the body." To show that these two are indeed inseparable, it says: "In a body where wisdom has radiated, why would warmth not be apparent?" Since there is no heat in a body devoid of wisdom, the meaning is that wisdom and the fire element are indistinguishable.
Regarding the union of wisdom and wind, it is said: "When consciousness is joined with wind, the inhalation and exhalation of the body are like smoke." This teaches the very meaning of the inseparability of those two: "The bodies into which wisdom has transferred have no breath." This means that because there is no breath in a body devoid of wisdom, it is evident that wisdom and breath are not distinct; such is the intended meaning.
Regarding the union of wisdom and earth, it is said: "Since the mind arises as earth, it appears as something heavy." This means that because the mind and earth are inseparable, the body appears as heavy, for the essence of earth is heaviness. To teach the very meaning of the inseparability of those two, it is said: "The bodies into which wisdom has transferred float upon water." This means that because a corpse devoid of wisdom floats on water, it is evident that wisdom and the earth element are not distinct, for a corpse lacks heaviness.
All mental consciousness should also be understood as being, in reality, nothing other than mind and wisdom, for they are a single substance distinguished only by temporal sequence. Thus, the Abhidharmakośa states: "That consciousness which immediately ceases is the mind."
Regarding the phrase "the five measures of the body": because the aforementioned water, fire, wind, earth, and wisdom are joined as measures, it is called the "application of the body." Up to this point, the definition of the application of the body has been explained in response to the question: "By what equality should one apply it?"
In response to the question posed by these words, it is said: "The five are the essence of one; having known them to have become one." This means that because those five, such as water and so forth, are of the nature of a single mind, they should be understood as having the nature of a single dharmatā (the nature of phenomena), for there is no distinction between the non-dual mind and the dharmadhātu (the expanse of phenomena). Regarding its qualities, it says: "The yogi should view the abodes." This refers to the pith instructions for the application of the body; the meaning is that the yogi who meditates in that way attains the path to nirvāṇa. Furthermore, its qualities alone are described: "Thus, of the characteristics of clairvoyance," and so forth. Having relied upon the guru, the spiritual friend, the "characteristics of the application to the body" means the meaning of being liberated from the saṃsāra of existence.
Now, the Blessed One Vajrasattva, out of compassion and weariness, having known and reflected upon Vajrapāṇi’s mind, and wishing to show the application of jñāna (wisdom) in response to the question, "By what equality should one apply [the practice]?" he said: "The wisdom of the sense faculties and their objects," and so forth. Regarding that: "By the wisdom of the sense faculties and their objects, one should restrain that which causes harm." Here, "objects" are form, sound, and so forth; "wisdom" is the visual consciousness and so forth. In essence, this means that the yogi should first restrain and discipline the visual and other consciousnesses that engage with harmful objects such as form and so forth by way of misconception.
The sphere of activity for a yogi is the samaya alone, and not sensory enjoyment. Thus, the Bhagavān himself stated in the fourth chapter of the Yogapīṭha: "One should not delight in desires, nor should one engage in external enjoyment." Having thus taught the restraint of the five engaging consciousnesses, he spoke of the restraint of the conceptual consciousness: "In the abode of the egg-born house, one should restrain [the mind] in the center." In this context, "egg" refers to the heart, because it is like an egg. The mind born from that egg is called "egg-born." For example, it is just as the consciousness that depends on the eye is called "eye-consciousness." The meaning is as follows: in the center of the heart, the abode of the egg-born, one should restrain the conceptual consciousness inseparable from the mind. To clarify that very point, he said: "By the distraction of unstable entities, the mind moves and causes movement; the supports for the place of restraint are upon the lotus seat of consciousness." The meaning is that one should meditate on a lotus in the center of the "egg" as the place for restraining the conceptual consciousness that causes the mind to move. If one asks what the form of the consciousness to be meditated upon in the center of the lotus is, he said: "The yogi of all tantras should represent consciousness as form." In this context, "consciousness as form" refers to the syllable HŪṂ. The meaning is as follows:
At the initial stage of meditating on the cause, the yogi should represent consciousness solely by the form of the syllable HŪṂ. Why is formless consciousness apprehended in the shape of the syllable HŪṂ? It is said: "By means of the entity called 'form,' for the sake of accomplishing the application." This means that because one desires to attain the accomplishment of the application of meditative absorption (samādhi), the yogi meditates on the entity of the form of HŪṂ.
Then, having shown the location for binding wisdom, the method for the application of binding wisdom is taught: "From the navel of the plantain flower," and so forth. Regarding that, "plantain flower" refers to that which resembles a cow's hoof; it is because it faces downward and its shape resembles a plantain flower. This refers to the life-force channel (prāṇa-nāḍī) rising upward from the navel. "Standing upright in the heart" means that it stands upright from the navel and resides in the heart. "Always facing downward" means that the cow's hoof-like [channel] is drawn upward and faces downward. "The wise should expand it" means that the wise yogi, through skillful means, should expand that cow's hoof-like amṛta.
Then, the maṇḍala of the dripping amṛta from the expanded plantain flower is taught: "It always becomes eight petals," and it is said, "possessing filaments."
As explained above regarding the homa, here one should meditate on an eight-petaled lotus with a filaments at the level of the navel. Regarding the deities arranged there, it is said: "The breath is always taught to be the union of consciousness and the syllable." This means that the wisdoms there are the syllable HŪṂ. The meaning is that one should meditate on that lotus in the center of that. Then, regarding the ritual for causing the plantain flower to bloom mentioned above, it says: "From the eastern direction of the perfect union." Here, "perfect union" refers to the syllable HŪṂ, because it is the nature of the union of the five buddhas, the five wisdoms, and consciousness. "From the eastern direction" means from the eastern side of that HŪṂ, toward the navel. "A circumference of eight finger-widths" means eight finger-widths outward from the front.
"In the western direction of the backbone," means the direction of the backbone behind that very syllable HŪṂ. If one asks how far outward that is, it says: "Below, five finger-widths." Here, "below" refers to the circumference five finger-widths outward. "The seed-syllables of its field" means the field from the eastern direction to the western direction; these are the two seed-syllables. They are the white syllable SU and the red syllable YU. "Like the light rays from which the sprout arises" refers to the sprout arising from the white nectar seed-syllable SU. "The light rays of that seed-syllable" refers to the light of the wind seed-syllable YU.
Regarding the meaning of the phrase, "The flower of the plantain tree in full bloom," it is as follows: the white syllable SU residing in the region of the navel is driven by the red syllable SU residing in the western direction of the source text of the nectar-light. Thus, the nectar-light dissolves into the flower of the plantain tree and causes it to bloom.
Having shown the method for increasing the nectar below, the method for increasing the nectar above is taught: "By the five resonances, one should descend, having submerged it beneath the caitya." This means that, in accordance with the meaning of the previous chapter, the nectar descends from the tip of the tongue to the caitya; from the caitya it descends to the crown of the head; and from the crown of the head it descends to dissolve into the flower of the plantain tree.
Next, the meaning of the nectar dripping from the blooming plantain tree upon the eight-petaled lotus taught above is shown: "Adorned with eight petals, the radiant lotus should be made to descend." This means that the radiant seed-syllable placed in the center of the eight-petaled lotus should be drenched by the drops of plantain-tree nectar. Regarding that very point, it is said: "Upon the seat of this lotus, the egg-born wisdom resides." This means that the radiant seed-syllable in the center of the lotus is the syllable HŪṂ, which is inseparable from the mind born from an egg.
If one asks what the color of the syllable HŪṂ is, it is said: "In the center, like crystal, it reveals wisdom and consciousness." Then, the placement of the seed-syllables upon the eight petals of the lotus is taught:
Regarding the statement, "The seed syllables of the four ḍākinīs should be placed upon the petals of the directions," this means that the seed syllables of the four, such as Vajraḍākinī and the others, should be placed upon the petals of the directions. Specifically, the seed syllables of Vajraḍākinī and the rest should be arranged on the eastern petal and so forth. If one asks what those seed syllables are: "The first seed syllable is sound and so forth, just as the characteristics were taught." Here, "the first seed syllable is sound and so forth" refers to the letter A, because it is the first of the sixteen vowels. "Just as the characteristics were taught" means that it is joined with a subscript, a hook is attached to the side, and a crescent moon and a drop are placed above. The syllables are as follows: A, Ā, Aṃ, Aḥ.
Regarding the placement of the seed syllables in the four intermediate directions, it is said: "In the intermediate directions, the seed syllables of Siṃhikā and the others should be known as the neuter [vowels]." This means that the seed syllables of the four, such as Siṃhikā and the others, which are the neuter letters Ṛ, Ṝ, Ḷ, and Ḹ, should be placed upon the petals of the intermediate directions.
Regarding the phrase, "At the heart, by means of the entity," this means that the yogi of the entity should meditate on the actual syllable as an entity at the heart. If one asks what that is: "Place the stable syllable at the heart." This refers to the syllable Oṃ, which was shown in the previous chapter as the syllable to be placed at the heart and sprinkled with nectar; here too, it should be understood as the nectar syllable Oṃ alone. Then, it is taught that a stream of nectar flows down from such a plantain flower and strikes the syllable of the lotus: "From the cow's hoof above."
"The stream of nectar from the nine gates, the yogi should always cause to dissolve; all the white syllables and so forth." This means that from the cow's hoof above, a stream of nectar flows down and strikes the nine white syllables arranged upon the eight-petaled lotus and the heart-mantra below. The nine syllables are as follows: HŪṂ, A, ĀḤ, AṂ, AḤ, Ṛ, Ṝ, Ḷ, and Ḹ. Then, regarding the yogi who meditates in that way, the radiation of light rays is taught: "From the pores of the blazing [body], the white nectar should be made to appear." Furthermore, the mantra to be recited by the yogi meditating in that way is taught: "The seed-syllable of wisdom and consciousness, the yogi should recite everywhere." In this context, "the seed-syllable of wisdom and consciousness" refers to the syllable HŪṂ. Thus, it is OṂ HŪṂ SVĀHĀ. Even if OṂ and SVĀHĀ are not present, they should be understood to be implied, because it is said: "Most mantras generally possess the [syllables] OṂ and SVĀHĀ at the beginning and end." The passage beginning with "walking, moving, and sitting" has already been explained. "Through the application of the arising of wisdom" indicates the title of the teaching on the absorption (samādhi) of wisdom. Because he wishes to show the application of the radiating mind, he exhorts with the passage beginning: "The characteristic of the application for attaining Vajrasattva." In that context, "radiating" means that one's own consciousness radiates toward the higher realms. "The characteristic of the application" means:
The characteristics of the application of such absorption will appear below. Then Vajrapāṇi requested: "I prostrate to the Lord of Wisdom, regarding how the nine gates and so forth abide," and so on. In that context, the "Lord of Wisdom" is Vajrasattva, because he is the sovereign of the eight consciousnesses. The response was spoken: "The measure of the time of death," and so forth. Regarding that, "the time of death" refers to the cessation of the breath and so on, as described in the second chapter on my own seat; these are the measures of the time of death. Thus, the qualities and defects of the specific gates at the time of death are shown: "The excellent path is the place of beauty; the bad path is the defect of existence." In that regard, the "excellent path" refers to the six gates. The "place of beauty" refers to the higher realms. The "bad path" refers to the three gates. The "defect of existence" refers to the three lower realms. If one asks what the six excellent gates and the three bad gates are, it is said: "The drops at the navel, the crown of the head," and so forth. Then, regarding the defects of the gates and their application, first the qualities are shown: "The navel is for the desire-bound, the higher realms," which means that if wisdom radiates from the yogi’s navel, the meaning is that one will be born into the six classes of gods of the desire realm, such as the Four Great Kings and so on. "The bodies of the three drops," which means that if wisdom radiates from the drop at the forehead, [one is born into the form realm].
Regarding the phrase "one is born into the seventeen classes of gods of the form realm, such as Brahmā and so forth," this is the meaning. As for the line, "By that, one thoroughly examines the higher and higher abodes," "higher" refers to the crown of the head. The "higher abode" is the formless realm, because it is the highest state of existence. The meaning is as follows: when consciousness emanates from the crown of the yogi’s head, one should examine that one is being born into the four classes of the formless realm, such as Infinite Space and so forth.
Regarding the phrase "through the nose, to the abode of the yakṣas," this means that if wisdom emanates from the nose, one is born into the class of yakṣas, such as Virūpākṣa and others, on the summit of Mount Meru. Regarding the phrase "both ears, the accomplished gods," there are eight such accomplished gods: the god who has accomplished the sword, the god who has accomplished eye-salve, the god who has accomplished the pill, the god who has accomplished the underworld, the god who has accomplished invisibility, the god who has accomplished instantaneous travel, the god who has accomplished flying in the sky, and the god who has accomplished universal vision. The meaning is that if consciousness emanates from the ears, one is born into the class of those gods.
Regarding the line, "If wisdom emanates from the eyes, one will become a king of men," this means that if wisdom emanates from the eyes, one is born as a universal monarch of men and so forth. Having thus shown the qualities of the gates, the faults are now shown: "Through the gate of existence, the hungry ghosts." In this context, the "gate of existence" is the mouth.
Why is that? Because the food that sustains the five aggregates of existence is introduced through that [opening], it is called the "gate of existence." The meaning is as follows: if wisdom radiates through that, one is born as a hungry ghost. Likewise, "by water, [one is born as] an animal" means that "water" refers to the male and female organs, as they are the path of water. If light rays radiate through the gate of the path of water, one is born as an animal.
"The entities of the eight hells,
Non-water, consciousness quickly transforms,"
means that "non-water" is the path of excrement, because it is the outlet for waste. If [wisdom] radiates through the gate of non-water, one is born in the eight hells, such as Saṃjīva and so forth. Thus, because of the application of qualities and defects, it is said that for a yogi, as soon as the time of death has arrived, it is supreme to cause [wisdom] to radiate through the gates of qualities: "Whichever [gate] by the distinction of the gates," and so forth.
Then, showing the method of transference, it is said: "Having first begun in the vase," and so forth; this means one should perform the absorption of arresting the breath. "All gates should be blocked" means that the nine gates should be blocked. If one asks how they are to be blocked, it is said: "With the five locks, one should meditate on blocking the gates of the caitya." This is the pith instruction regarding which [gates] such as the mouth and so forth should be blocked. Then, the general blocking is performed at the six gates, such as the crown of the head and so forth. Then, regarding the lower gate as well:
"The causal seed is white" means that here, the lower gate should be understood as the navel; it is to be blocked by the white water seed su. "By water and non-water, fire causes its seed to blaze" means that the yogi who blocks the orifices should block those two—the water, which is the penis, and the non-water, which is the path of feces—with the yellow fire seed. Regarding the statement that the yogi who thus blocks the gates should meditate with the breath unmoving: "With the breath, one should meditate in perfect equipoise."
Furthermore, if one asks how the yogi who blocks the breath should meditate on the body, it is said: "The color of the wind in the body," and so forth. This means one should meditate on the entire body as being filled with wind and having the color of wind, which is the color of ash. "In the maṇḍala of the wind of the mind" means one should meditate on one's own mind as a crescent moon in the wind maṇḍala. Regarding the mantra arranged upon that maṇḍala, it is said: "The wind seed in the center," meaning the syllable yaṃ should be placed in the maṇḍala. If one asks where the body is to be meditated upon, it is said: "At the base of the limit of the wind," meaning one should meditate at the soles of the feet, the limits of the body filled with wind. "With the drop and the resonance" means that the single ya of the wind seed should be joined with the vowel u and the drop (bindu). Thus, it becomes the syllable yūṃ. "The seed should be drawn by the mind" means the seed of the mind is the syllable hūṃ.
This is the meaning of the phrase, "it should be drawn upward." If one asks by what means it is drawn: "To the fierce vajra seed, the syllable of the hook is joined," which means that the "vajra seed" is the syllable HŪṂ, and the "fierce seed" is the syllable KṢŪṂ. The meaning is as follows: the syllable HŪṂ is to be drawn up by means of KṢŪṂ. If one asks from which location and to what extent it should be drawn, it is said: "By twenty-one breaths," and so forth; this means it should be drawn up for the duration of twenty-one breaths.
"From one joint to the next joint; up to the ninth joint above," means that it is to be drawn from the soles of the feet, the ankles, the knees, the waist, the navel, the heart, the shoulders, the throat, and up to the crown of the head. Having shown the upward drawing, the hidden explanation of the syllable pushed from below is stated: "By the seed-syllable that reverses upward and reverses downward, the syllable and a half are to be joined." Here, the "seed-syllable" is PHAṬ. Its explanation is "the syllable and a half": PHA is the full syllable, and ṬA is the half, because it is attached to PHA.
Then, the hidden syllable of the seed for the upward drawing mentioned above is stated: "By uttering the fierce resonance," which refers to the bindu (drop) at the base of the syllable KṢŪṂ. "The seed at the end of the eight" refers to KṢA, the last of the eight syllables beginning with YA. The Teacher clearly stated that very KṢA: "Of the first class, the upper one," which is the syllable KA.
Regarding the phrase, "joined by a half-syllable": this refers to the syllable kṣa, which is a half [of kṣa], being the half of the stacked ka and ṣa. This also demonstrates the absorption of the ritual for the subsequent offering: "From beneath the wind maṇḍala, one should expel it with the sound of ṅa." This means that from the soles of the feet, beneath the wind maṇḍala, one should lift [the consciousness] upward, impelled from below by the syllable phaṭ. "One should visualize the wind maṇḍala endowed with the seed-syllable of wind" means that one should meditate on that wind maṇḍala, which has been impelled upward by phaṭ, as being endowed with breath, mind, and life-force. "From the twenty-first station, wherever it is named" means that by drawing [the breath] for twenty-one breaths, one reaches the ninth station and does not release it to the lower station. "The yogi who is to reverse it should let it descend halfway to the root" means that the yogi who has reversed the wind maṇḍala from the soles of the feet should let it descend as far as the waist. "If it is released upward from the nine joints, it is called 'immediate transference'" means that the transference of consciousness from the crown of the head, the uppermost of the nine joints, is what is called "immediate transference"; this is the meaning of "supreme." Thus, the quality of knowing such transference is that even if one kills brahmins and so forth, it will not become a sin. This refers to the passage beginning, "Even if one kills a brahmin every day," and "one who commits the five crimes of immediate retribution," which refers to killing one's father, killing one's mother, and killing an arhat.
Drawing blood from a Tathāgata with an evil mind and causing a schism in the Saṅgha. To illustrate this, it is said: "Just as the luster of a lotus born from the mud emerges beautifully." The meaning is stated: "Likewise, within the body of mud, the wisdom body emerges spontaneously." This means that even from the contaminated aggregates of appropriation, if wisdom is transferred through the specific gateway, one is born in the higher realms; the point is that, like a lotus, one is unstained by impurities.
If one asks at what time the transference should be applied, it is said: "When the time has come, one should perform the transference." This means it should be done when the time of death has arrived; otherwise, it is not. If one asks what happens if the transference is performed at the wrong time, it is said: "At the wrong time, one kills the gods." This means that if one performs the transference when the time of death has not come, one kills the deities of the five families and so forth, because the five aggregates are the very nature of the five families.
Now, wishing to show the application of the concluding mind, the Blessed One said: "Listen, O Vajra Reality, to the distinctions of the accomplished application," and so forth. In that regard, having meditated on the emptiness of equality, the meditation on the samayasattva is taught: "By means of the entity of the mind of equality," and so on, up to "arrange the seed syllables." In that context, the seed syllables are the eight such as su and so forth. Thus, having meditated on the deity, the syllables to be placed in the heart are taught: "The āli and kāli," and so forth; this refers to the white letter A.
The explanation of the seed-syllable for meditation alone: "Upon the lotus flower of the plantain tree," and so forth. This means that one should meditate on the seed-syllable of the mind, HŪṂ or A, as being inseparable from the heart located above the hooves of a cow. Then, regarding the yogi who meditates on absorption (samādhi), the external ritual is taught: "Then, the external application and so forth." As for "the mind’s doubling of the self" and so forth: "the mind’s doubling" refers to meditating by dividing one’s own mind into the two aspects of outer and inner. If one asks how the outer mind is to be meditated upon, it is said: "Upon the earths," and so forth. This means that in the center of the stacked outer maṇḍalas of the elements—earth, wind, fire, and sun—one should meditate on the red seed-syllable A from the āli-kāli. Having thus meditated on the outer and inner, the recitation is taught: "One should recite during the exhalation and inhalation." This means that the mantra OṂ A SVĀHĀ is recited during the exhalation, and one should withdraw it again during the inhalation. If one asks what is accomplished by such recitation, it is said: "By the emergence of the seed-syllable of wisdom, it shall be destroyed in the center." This means that as the seed-syllable A emerges in conjunction with the inhalation and the recitation of the mantra, one should visualize it reaching the center of the A within the outer solar maṇḍala. To clarify the meaning of that very point, it is said: "By the emergence, the recitation," and so forth. Thus, the emergence and...
The yogi who meditates on the equality of engagement is taught to meditate on equality: "The characteristics of the elements are shown," and so forth. The yogi who meditates on the suchness of that very absorption is taught the ritual for knowing the minds of others: "Then, the external and so forth, the bodies," and so forth.
This concludes the commentary on the fourth chapter of the Secret Seat from the Śrī Catuḥpīṭha, composed by the Paṇḍita Smṛtijñānakīrti.
Now, wishing to request the union of mind and wisdom, the four immeasurables, the union of mind, the absorption of the drop, the subtle absorption, mantra recitation, the suchness of the signs and the caitya, the expanse, and the wisdoms, Vajrapāṇi says, "The Secret Seat has two," and so forth, and thus the fourth chapter of the Secret Seat is commenced. Among the chapters of the Secret Seat, this chapter is for the sake of secrecy.
Regarding "The mind and wisdom should be made equal": "Mind" refers to the defilements, because it is the insight that distinguishes the non-dual nature of phenomena (dharmatā). "Wisdom" is vast, because it is the essence of compassion and so forth.
Regarding "How is the completion stage of awakening?" it refers to the Hearers (śrāvaka), Pratyekabuddhas, Bodhisattvas, and the perfectly awakened Buddhas (samyaksaṃbuddha), as well as the Vajra family, the Buddha family, the Jewel family, and the Lotus family.
Within the nine vehicles of the Action Family, it was asked: "Which is the vehicle of perfectly complete awakening?" The Bhagavān Vajrasattva replied: "The secret of secrets, the supreme dharma," and so forth. In this context, "secret" refers to the body, speech, and mind, because they are not shared with the hearers and others. "Secret" also refers to the very nature of method, insight, mind, and wisdom. The meaning is as follows: because method and insight are secret even within the body, speech, and mind, it is called the "secret of secrets." Therefore, it is the supreme dharma, because it is the cause for the non-abiding nirvāṇa of a perfectly complete buddha. The meaning is: "O Vajrapāṇi, this is the sequence of perfectly complete awakening."
If one asks how to meditate in brief, it is said: "By generating the mind of equanimity, abandon desire and the rest from afar." This means that the yogi who has generated the mind of equanimity—the meaning of non-duality—should abandon the afflictions such as distorted desire. Then, to explain the meaning of method and insight in detail, first the method is taught: "In a pleasant location," and so forth. In this context, "pleasant" refers to a place endowed with water, flowers, and fruit. Alternatively, it refers to a secret location. "Sitting on a comfortable seat" means one that is soft and thick.
Alternatively, it means "abiding after experiencing the bliss of the union of method and insight." Regarding the phrase "the elements are purified by the mind of bliss," the meaning is that the eighteen elements, such as the eye element and so forth, should be meditated upon with a mind arisen from the bliss of method and insight. If one asks what is to be meditated upon, it is said: "One should cultivate a mind of compassionate benefit." This means that the merit of pleasing the deities of the body mandala through secret offerings should be dedicated to the loving-kindness of sentient beings with a mind of compassion. Now, to explain the meaning of insight in detail, it is said: "Attaining the suchness of the scriptures," and so forth. Insight should be understood as the yogi’s attainment of the suchness of the scriptures. If one asks how it is to be attained, it is said: "From the master’s oral instructions and pith instructions." This means that the suchness of insight is attained through the master’s pith instructions received from the ear, and not otherwise, because it is the very cause of the sublime state. Suchness is the lineage. In that regard, it is called "secret" because it is the primordial nature itself. It is "indestructible" because it is the nature of non-destruction; it is the nature of non-arising. Thus, it is said in the Guhyasamāja: "That which the Protector has taught as indestructible and non-arising, the lineage of suchness." This means it should be understood through the lineage of pith instructions. Now, the application of the mind to the four immeasurables is taught: "In all characteristics of which," and so forth.
As it is said: "One should meditate on emptiness by means of the characteristic of emptiness." Furthermore, it is taught: "With a mind purified by that emptiness, one should meditate on the stages of awakening." This refers to the completion stage of awakening as the primary focus. If one asks how it is the primary focus, it is said: "Abiding in the center of the moon maṇḍala," and so forth, up to: "I am Vajrasattva"—this is easy to understand. Regarding the instruction to meditate internally upon the samaya-sattvas, it is said: "From the center of the plantain flower," and so forth, up to: "One should cause the lotus to blossom as before"—this has already been explained. "The eight petals, beautifully adorned, together with the filaments and the stalk"—here, this is intended to be above the plantain flower; one should meditate on an eight-petaled lotus possessing a heart. If one asks what is to be meditated upon, it is said: "Upon the egg-born seat in the center." In this context, "egg-born" refers to the mind. Its "seat" is the egg of the heart. The meaning is that one should meditate on an eight-petaled lotus in the center of the heart. Regarding the mantras to be arranged upon the heart of the lotus and its petals, it is said: "The letters to be arranged should be placed," and so forth. Then, to show the arrangement of the syllables, it is said: "In the center of that, consciousness and wisdom—these two should be joined." This means that in the center of that lotus, upon the heart, one should place the white syllable HŪṂ, the heart of consciousness.
"Endowed with loving-kindness, on the eastern petal, the seed-syllable Ma, undisturbed," means that the seed-syllable Ma, the nature of Akṣobhya, is placed upon the eastern petal. "Compassion at the southern gate, the seed-syllable of Ratna [is] just that," means that the seed-syllable A, the nature of Ratnasambhava, is placed upon the southern petal. "On the petal of the western gate, place the seed-syllable of Amitābha," means that the seed-syllable Ā, the nature of Amitābha, is placed upon the western petal. "On the petal of the great mountain, contemplate the principal one, Amoghasiddhi," means that regarding the direction of the great mountain, it refers to the northern petal. There, the seed-syllable Āṃ, the nature of Amoghasiddhi, should be placed. These four syllables are to be concealed. "First, for the seed-syllable of the Resounding Sound, the staff and the drop in sequence," has already been explained. "The arrangement of the four syllables is adorned with white light rays," refers to the colors of the four aforementioned seed-syllables. Regarding the placement of syllables on the intermediate petals, it is said: "In the four intermediate directions, the neuter [vowels] are as previously stated," meaning the colors of Ṛ, Ṝ, Ḷ, and Ḹ are white. "The mind, in the very center of that, should be examined as the syllable," means that one should meditate by contemplating those syllables in the center of the mind of emptiness. Regarding that very point, Vajrapāṇi, having developed doubt, asked again:
Regarding the definition of emptiness: "It is non-existent," and so forth. This is the question: "How is it that from the empty mind, which is without characteristics, the nine syllables—the nature of compassion and so forth—arise?" In response, the Blessed One said: "Listen, O Vajra Reality," and so forth.
In that regard, the line: "By indicating the characteristic of emptiness, the essences are essence-less" means that the indication of the characteristic of emptiness is the sense that while there is no actual essence, it appears as an actuality. To illustrate this, it is said: "Like the fruit of the plantain tree," meaning that just as the fruit of a plantain tree, which has no core, produces a taste like nectar when eaten, so too the compassion arising from the mind of emptiness becomes the cause for the result of the Sambhogakāya of the Tathāgatas.
Having shown the summarized meaning, and wishing to explain it in detail, he said: "The wisdom residing in the center," and so forth. In this context, "wisdom" refers to the syllable HŪṂ. "The form of wisdom is formless" means that the syllable HŪṂ is formless in its nature of emptiness. If one asks, "What is it like then?" it is said: "The characteristic of the characteristic-less." Although it possesses the characteristic of the shape of the syllable, it is without characteristics because its nature is emptiness. Why is that? It is said: "The wisdom body is unstained," meaning that the wisdom body of the nature of phenomena (dharmatā) is not stained by substantial entities.
Because it is naturally luminous. Therefore, the Teacher spoke of the nature of the nine syllables as follows: "Free from entity and non-entity," and so forth. Regarding the passage, "Whoever knows the characteristics," and so on, it means that the yogi who knows the general and specific characteristics as being endowed with wisdom—that is, who knows equanimity—will swiftly attain the path to awakening. If one asks how that equanimity is to be known, it is said: "By the oral instructions of the guru," and so forth. The characteristics of the forms of wisdom and consciousness are to be shown through the guru’s oral instructions and not otherwise. To clarify that very reality, it is said: "The Hero has shown suchness." In this context, the "Hero" refers to the Tathāgata or the guru and so forth, because they are heroic in the battle against the afflictions. The meaning is that the Hero alone has shown the emptiness of duality, because it has been transmitted from ear to ear. "By meditating on this, in all places, one is adorned with white light rays." Here, "this" refers to the nine syllables. One should meditate on their white light rays illuminating all ten directions. Now, wishing to teach the absorption of the bindu, the Blessed One said: "Having visualized the caitya of the five resonances and the seed-syllable of nectar," and so forth.
Regarding the meditation on the caitya of the five proclamations: one should meditate on the seed syllable Oṃ of nectar upon a moon maṇḍala. If one asks how it should be meditated upon, it is said: "Beautiful with white-colored light, it is bathed in a stream of nectar." This means that the moon maṇḍala, moistened by nectar, should be bathed in a stream of nectar dripping from the syllable Oṃ, which is then placed upon the drop (bindu) below. Following that, the meditation on the drop is taught: "In the center of the moon, a sphere the size of a thumb," and so forth. This means that in the center of the moon maṇḍala at the throat, one should meditate on a spherical drop the size of a thumb. Regarding the seed syllable in its center, it is said: "Arising from the vowels and consonants," which refers to the syllable Ā. "In the center of that, at the gates" means that a stream of nectar should be made to descend into the syllable in the center of that drop. Up to the point where it says, "The visualization of the drop is well-known," the absorption (samādhi) of the drop has been shown. Now, wishing to teach the subtle absorption, it is said: "A hundredth part of the tip of a hair," and so forth. In that context, "a hundredth part of the tip of a hair" states the measurement. If one asks what it is, it says: "A mind the size of a subtle atom." This means meditating on the mind, which transcends the senses, as a subtle atom. If one asks what its shape is, it is said: "Possessing the wisdom that characterizes the characteristics; the very essence of consciousness."
The seeds of primordial wisdom (jñāna) and consciousness (vijñāna) are to be examined as being characterized by the form of the syllable HŪṂ. Regarding the meditation, it is said: "One should contemplate the characteristics of the abiding method of the drop (bindu)." This means that one should contemplate the characteristics of the absorption (samādhi) of the subtle syllable HŪṂ in the very place of the aforementioned drop. If one asks where this subtle absorption is to be placed and meditated upon within the body and speech, it is said: "In the heart, the aperture of Brahmā, and the path of the drop's gate." Here, "heart" refers to the heart center. "The aperture of Brahmā" refers to the crown of the head. "The path of the drop's gate" refers to the throat; this is because one should meditate on the subtle absorption there. Regarding the guru’s oral instruction, it is said: "By that alone, one should grasp consciousness and primordial wisdom." This means that the measure of the syllable HŪṂ—the seed of consciousness and primordial wisdom—should be understood solely through the guru’s pith instructions. The Teacher taught that this subtle absorption is attained only through the guru’s pith instructions and not through other external paths and so forth, saying: "It is not by the external path, nor is it distant even for the scriptures." If one asks why, it is said: "The scriptures are easy to find, but their purpose is difficult to find." If one then asks how it should be understood, it is said: "By the yogi skilled in methods," and so forth. Now, to show the method for reciting the mantra, it is said: "The dharma that precedes the mind," and so forth.
In this context, "mind" refers to the mind that is the support for mental consciousness. It is said that this mind is the primordial state of all phenomena. For example, among the actions of body, speech, and mind, the action of the mind arises first, because it is only after the mind has intended that the actions of body and speech are performed. As it is stated in the Abhidharmakośa: "Volition is the action of the mind; that which is produced by it is the action of body and speech."
Regarding the phrase "the mind is pure and the mind is what goes," this refers to the purity of the mind, not that of the body or speech. The meaning is that if a yogi whose mind is pure performs impure actions of body and speech, it will not become a fault. As it is also stated: "If the conceptualizations of a bodhisattva are either virtuous or non-virtuous, they all become virtuous; therefore, the mind is the sovereign." Why is this? It is because "the mind is what goes," meaning the mind wanders toward the latencies of virtue and non-virtue, and the mind also goes toward nirvāṇa.
Thus, the phrase "therefore, in all things of the mind" refers to the entities of body, speech, and mind. This is the intended meaning. Therefore, a wise yogi should exert effort and apply themselves diligently to purifying the mind. Having shown that body and speech are secondary and that there is nothing other than the mind, the essential point is taught: "If a yogi desires to recite, they should abandon the intention of the heart." This means that once the yogi has abandoned the [ordinary] mind, there is no other recitation; this is because the actions of body and speech are merely forms. Why is this? It is because the seed is outside the cause.
That very reality is seen as the ultimate even in the mantras that perform actions such as [transforming] form and so forth, for they are syllables and are dependently originated. For example, in the phrase "So-and-so, śāntiṃ kuru" (Pacify so-and-so), when one says "so-and-so," the sound "śāntiṃ kuru" does not occur. When one says "śāntiṃ kuru," it would follow that "so-and-so" is absent. Furthermore, when "so" is uttered, "ge" does not occur; when "ge" is uttered, "so" is absent. Likewise, when those two are uttered, "mo" is absent; when "mo" is uttered, "so-and-so" is absent. Therefore, even the mantras that perform actions are merely conceptual imputations of dependent origination; they do not exist ultimately.
Having thus shown the nature of mantra, the method for reciting mantra is taught: "One should recite and apply the seed syllables of the enjoyments of existence, such as form and so forth." This means that by visualizing form and so forth as the correct conventional reality through the syllable HŪṂ and reciting it, one should produce the fruit of enjoyments within the existence of this life by means of that equipment of merit.
What is the mantra to be recited? It is said: "That which is honored by all," and so forth. In that context, "honored by all" refers to the crescent moon and the drop (bindu), which are the nature of Vairocana, because they are the wisdom of the utterly pure dharmadhātu itself. "Likewise, abiding upon the crown" means that the crescent moon and the drop should be placed permanently above the head of the HŪṂ. "Always making the root the tip" means:
Regarding the phrase "always bound at the feet below," it is taught that these two points alone are indicated by the words, "With the vehicle possessing the roar." If one asks what the seed syllable of such a nature is, it is said: "The seed syllable of wisdom and consciousness," which is the syllable HŪṂ. Even when reciting mantras for the sake of the enjoyments of saṃsāra, it is taught that one should recite with the mind alone, without sound or words: "Having abandoned sound for the sake of enjoying the enjoyments of saṃsāra, one should be endowed with mental recitation."
Desiring to show the eight signs, the Blessed One said: "Immovable, always abiding in the method," and so forth. In that context, "immovable" is because it is indestructible. "Always" is because it is uninterrupted. "Abiding in the method" is because its nature is to abide in those two methods. "Constant" is because it is the very cause of the Tathāgatas. "The dharmadhātu itself" is because it is the cause of the noble dharmas. "Continually subtle" is because it transcends the senses even in the subsequent five moments. "Untainted" means free from afflictions, because it is naturally luminous.
If one asks what kind of mind possesses such qualities, it is said: "Wisdom and consciousness are made to dissolve," because method and wisdom are non-dual. It is taught that through that mind, the path to awakening is seen: "Through the entity of wisdom and consciousness, the stages of awakening will be seen."
Regarding the eight signs of the path to awakening that were taught, starting with the verse: "Like a lamp, in all respects..." and so forth:
"In all respects, like a lamp, the first sign is seen." This means that when the yogi reaches the first wisdom, the lamp of wisdom that burns to consume the afflictions of non-erroneous perception blazes forth; this is because it is small, appearing like the fire of a glowworm.
"The second sign is examined like the fire of a glowworm." This means that in the second wisdom, there is a flickering like a firefly; this is because it is of medium size.
"Other white sparks like fine dust" means that in the third wisdom, the yogi sees the fire of wisdom radiating white in the ten directions; this is because it is large. Immediately upon seeing that, the obscurations of affliction are purified, and having become noble, the path of seeing is realized.
Then, the signs of having abandoned the obscurations to the knowable are taught:
"The enjoyments of the gods of the desire realm are seen by the mind in the fourth." This means that through the fourth wisdom, the yogi is separated from the nine grades of desire—great, medium, and small—within the desire realm of the desire element.
"The gods of the higher realms and the form realm are also seen by the mind in the fifth." This means that through the fifth wisdom, one is separated from the nine grades of desire—great, medium, and small—within the four concentrations of the form realm of existence.
"The enjoyments of the formless realm are the sixth."
This means that by the sixth wisdom, one becomes free from the desire for existence within the four formless realms. Regarding the seventh, "the dharmadhātu": this means that the yogi, having become free from the desires of the three realms through the seventh wisdom, abandons all obscurations and abides in the fully accomplished dharmakāya, nirvāṇa, and thus becomes free from subject and object. Regarding the eighth, "the yogi attains the fruit of the Buddha, which is self-delight": this means that the yogi, having thus manifested the dharmakāya through the eighth wisdom, acts for the benefit of sentient beings through the power of previous aspirations and compassion. By means of the pure mundane wisdom, they focus on the sambhogakāya or nirmāṇakāya within non-abiding nirvāṇa; the meaning is that they do not remain idle, thinking there is no fruit for the benefit of sentient beings. Such are the distinctions of wisdom as they have been taught: "By the distinctions of the yogi, the former is refuted by the latter." Now, the Blessed One, wishing to show the reality of the caitya, said: "By the one who has the form of the right view," and so forth. In that context, "by the one who has the form of the right view" means that the one who possesses form first meditates on the true meaning of emptiness. Why is this? "By knowing the right reality, one should diligently apply the practice." This means that if one does not know the meaning of the right emptiness, there is the fault of engaging in meditation and so forth [without a basis].
Then, the Blessed One, who teaches the method for meditating on emptiness, said: "Visualize a moon at the heart," and so forth. This means that after visualizing the syllable HŪṂ with a crescent moon at the heart, one should meditate on the aggregates and elements as empty by means of its light rays. To conclude the teaching on the absorption of emptiness, the Teacher said: "At the end, the wise should meditate on the seed-syllable of the moon." This means that the yogi who meditates on the aggregates, elements, and all things as empty by nature should, at the conclusion, meditate on the seed-syllable HŪṂ upon a moon maṇḍala. Regarding the statement that this seed-syllable generates the caitya: "The mind generates that, which is the site where the caitya resides," and so forth. If one asks how that caitya is to be meditated upon, it is said: "By drawing up the base of the HŪṂ." This means that the drawing up of the base of the syllable HŪṂ should be understood as the eight-cornered foundation of the caitya, because the syllable HŪṂ and the caitya are inseparable. "The elements of the eight directions are the ground," meaning that one should meditate on the deities of the world-systems of the continents of the eight directions, which are the nature of the eight-cornered ground. "The bell is situated in the center of space, as the deity of the abode of Mount Meru," meaning that the nature of the world-vase is Mount Meru, and one should meditate on the deities of the Heaven of the Thirty-Three and below as residing there.
Regarding the desire realm: "The gods of the desire realm should be visualized within the bre (the dome)," means that the nature of the four parts, such as the shape of the caitya's bre, is the freedom from extremes and so forth; one should meditate on the four classes of gods dwelling in the desire realm. "Abiding in the center of the selfless dharma, the upper and lower are limitless," means that beyond that, there is no further connection; the meaning is that it is merely supported in the center of the life-axis (srog shing), which is the nature of selflessness. If one asks what those are, it is said: "The higher realms of the form realm are adorned with wheels." This means that the nature of the seventeen wheels of the caitya is the seventeen abodes of the classes of gods in the form realm, such as the Brahmakāyika; one should meditate on the gods of the form realm therein. To clarify that very point, it is said: "The seventeen forms abide in their respective order." To show the nature of the formless realm: "Behold all the formless existences; they dissolve into the life-axis of the dharma." This means that the nature of the life-axis, which rises above the seventeen wheels, is the formless realm; one should meditate on the [four formless states] such as Infinite Space. "The caitya is generated as the body; it is the abode of all gods," means that by thus meditating on the caitya as the nature of the three realms, one meditates on the abodes of the gods of the three realms. "Upon that seat of the upper egg-born, one should examine it as one's own mind."
Regarding this: "Egg" (sgoṅ) refers to the sphere atop the caitya, which is like the heart, the birthplace of the mind; the meaning is that one should contemplate one's own mind abiding there. As it is said: "Because mind and wisdom are inseparable, through the distinction of non-dual equality." If one asks, "What is it that is meditated upon as the inseparable equality?" it says: "In the midst of form and emptiness, likewise of entity and non-entity." Here, "form" refers to the grasping at internal and external entities as a self, or alternatively, to the form of the caitya. "Emptiness" refers to the view of nihilism, which is the primordial cessation of the causes of virtue and non-virtue. The meaning is the equality of the non-existence of those two. Thus, the meaning is that one should meditate on all dharmas as being neither entities nor non-entities.
To show the specific quality of that mind of equality, it says: "Beyond subject and object, and so forth." Here, "subject" (gzung ba) refers to the sphere of experience (viṣaya); "object" ('dzin pa) refers to the sense faculties and so forth. The word "and so forth" includes oneness, multiplicity, and the like. The mind that has abandoned these is the "perfection" (pāramitā). "Not good, not wrong" means that "good" is virtue and "wrong" is non-virtue; the meaning is the mind that has abandoned both of those.
"In the midst of that, one attains the stability that characterizes the nature of entities" means that in the midst of form, emptiness, and so forth, one attains the mind of equality. This refers to meditating upon and characterizing that [state].
Thus, it is taught that by meditating in that way, one should worship and meditate with offerings such as the caitya and generosity. This is expressed in the passage beginning: "By generosity, discipline, patience, and so forth." Desiring to show the qualities of meditating on that caitya of the dharmadhātu, it is said: "The essence of the dharmadhātu..." and so forth. Now, wishing to request the Blessed One on the union of the dhātu and jñāna, Vajrapāṇi asked: "The characteristics of the secret union..." and so forth. In this context, "secret" refers to the dhātu and jñāna. Here, "dhātu" refers to the four elements, and "jñāna" is formless. This is a request for the method of uniting those two. "That very reality, that supreme reality" means that it is the supreme tathatā of body, speech, and mind. Then, the Blessed One gave the reply, beginning with: "The Blessed One said..." and so forth. In that regard, "dhātu" refers to the first element. Regarding the phrase "the yogi makes himself as he pleases," according to the system of the Vajrayāna, the yogi should naturally discipline his own mind; it is not through asceticism or non-human means. To illustrate this, it says: "The mind, which is like a wild horse, should be watched by the wise." This means that just as a wild horse in front is trained to obey through skillful means, the mind that engages in inferior things should also be turned away from the domain of error and directed toward authentic engagement. This is the intended meaning.
Furthermore, the examples and meanings of how to discipline [the mind] are taught:
"Just as a bee, intoxicated by pride,
Is drawn from a seasonal flower
And its mind becomes unstable,
So too, the mind that has the seeds of karmic ripening
And is distracted by enjoyments
Should be restrained, having been drawn out from craving."
This means that just as a bee clinging to the base of a lotus stalk is trapped by the lotus petals at the time the sun has set, without the mind noticing, so too the afflicted mind, having abandoned asceticism and been allowed to be distracted by enjoyments, should be established in nirvāṇa by being joined with the wisdom that is free from the two views.
If one asks: "In the Vinaya of the Prātimokṣa, asceticism is taught as the means to discipline sentient beings through the seven characteristics of abandonment; why then is it said here that the mind is disciplined through the door of the intellect?"
It is said: "Because by restraining the mind, everything is accomplished," and so forth; the meaning of this has already been explained above.
Thus, for the yogi who has gained mastery over the mind, the meditation on the goddess is taught:
"Abiding in the center of the moon mandala," and so forth. In that context, "the Mahāmudrā at the heart" refers to the mudrā of supreme awakening. "Of the caitya of the five resonances," and so forth, means that the throat should be protected by the syllable yu. "By the blazing syllable of fire, likewise both water and non-water," means that the male organ and the path of excreting feces should be protected by the syllable kṣūṃ.
From the phrase "the lotus flower of the plantain tree" up to "one will practice extensively for a long time," the method for causing the lotus flower of the plantain tree to flourish has already been explained above. Regarding the phrase "the egg in its center": the egg in the center of the plantain tree is the heart, because it resembles an egg. Its color is described as: "the color of white kunda flowers and the moon." Then, regarding the placement of the seed-syllables in the center of the egg, it is said: "the seed-syllables of the directions in each direction," meaning the four seed-syllables of the directions are to be placed. What are these seed-syllables? Regarding the phrase "the four elements in the two directions," one should place the seed-syllables of the elements of water, fire, wind, and earth: sruṃ, kruṃ, yuṃ, and huṃ. Regarding the seed-syllables of wisdom, a, ā, aṃ, and aḥ are not to be used; this is the intended meaning. Regarding the phrase "the four seed-syllables of the stacked intermediate directions," here too, the letters of the nature of the elements—ṣmṛṃ, hmṛṃ, ymṛṃ, and kṣmṛṃ—are to be placed in the four intermediate directions; the neutral vowels ṛ, ṝ, ḷ, and ḹ are not to be used; this is the intended meaning. Regarding the phrase "focusing on that very reality in the center: the essence of the wisdom mind," this means that in the center of those eight letters, one should meditate on the seed-syllable hūṃ, the seed-syllable of wisdom and consciousness. Regarding the light and color of those letters, it is said: "meditate on the letters of the goddess, white, pure, and with equal radiance." Then, wishing to show the method for the union of the expanse and wisdom, it is said: "meditating on the white silk of the mind, one should then dissolve the form; dissolving it in each direction and intermediate direction..."
"The directions and intermediate directions are likewise." This means that the yogi who meditates on the nine syllables in their natural state should dissolve the nature of the forms of the directions and intermediate directions into the eight syllables, and then meditate on them as merging into the central syllable HŪṂ. To clarify these two points, it is said: "Having dissolved all forms, wisdom and consciousness remain." This means that after dissolving the syllables of form in all eight directions, one meditates on the single syllable HŪṂ of wisdom and consciousness as being all that remains.
Immediately after they have merged, the colors and natures of that HŪṂ are specifically described: "Water is in the eastern direction, white in color, the hue of light." This means that because it is associated with the seed syllable of water, it takes on the nature and white color of water. "Fire, blazing with yellow light, is always in the north." This means that because the seed syllable of fire, KṢŪṂ, has dissolved into the northern side of the HŪṂ, it takes on the nature and yellow color of fire. "Wind is black in color, having the form of space, in the west." In this context, "having the form of space" refers to the HŪṂ, because its nature is formless wisdom. Because the seed syllable of wind, YŪṂ, has dissolved into the western side of that [HŪṂ], it takes on the nature and black color of wind. "The southern direction is red; one should contemplate it in the southern direction." In this regard, because the seed syllable of earth, LŪṂ, has dissolved into the southern side of the HŪṂ, it takes on the nature and red color of earth.
The mixing of the two colors is because they depend upon the latent tendencies. "With colors that draw the cardinal and intermediate directions, one should contemplate the four corners," means that the colors of the four corners of the hūṃ are to be blended. Specifically, the southeast corner is the color of white and red mixed; the northeast corner is the color of white and yellow mixed; the northwest corner is the color of yellow and black mixed; and the southwest corner is the color of red and black mixed.
Then, having shown the union of the expanse (dhātu) and wisdom (jñāna), and wishing to show that wisdom is also joined with the non-dual mind, the Blessed One said: "The remaining consciousness in the center should be dissolved together with the egg-born." Here, "egg-born" refers to the non-dual mind. The meaning is as follows: the syllable hūṃ of consciousness should be mixed with the non-dual syllable of the mind and then engaged; the point is that one should meditate on them as non-dual.
If one asks, "What are the characteristics of that hūṃ?" it is said: "Its characteristics are that which characterize; the characteristics of the characterization are formless." To clarify the meaning of this, it is further said: "Because the entity of the mind is empty," and so forth. Regarding what the appearance of such an empty nature as form is like, it says: "In the center of non-conceptual emptiness, like a spark or a subtle atom." The center of emptiness, in which self and other are indivisible, is like a spark.
Even when appearing as form, it is like something that vanishes the very moment it falls to the ground. Regarding the statement, "The seed-syllables of the vowels and consonants abide in the center of the subtle particles," this refers to the subtle particles; the seed-syllables of the vowels and consonants abide in the nature of the letter A, because from the very beginning they are of the nature of non-arising. Thus: "From which all phenomena arise: ākāro mukhaṃ sarvadharmāṇām ādyanutpannatvāt." Regarding the statement, "By means of forms free from names, all are called 'particles,'" because they transcend the sense faculties, no perception of form arises; all phenomena are asserted to be of the nature of subtle particles, transcending names, because they are in the state of nirvāṇa. Therefore, the absorption of the union of the expanse and wisdom is shown to be neither existent nor non-existent. Regarding the passage, "It is not perceived even as empty," and so forth, an example is given: "It is not wind, nor is it space; it should be examined as the equal center." For example, the movement of wind in form occurs in space; space is the emptiness that does not obstruct wind. Just as space and wind are inseparable, form and emptiness are also inseparable. Whatever is form is not of a nature other than emptiness, and whatever is emptiness is not of a nature other than form; they do not exist separately. This is the meaning of "they should be viewed as equal." Thus, the venerable Nāgārjuna stated in the Prajñāpāramitā-śūnyatā-saptati: "There is no emptiness other than things; there are no things other than emptiness. Dependent origination is emptiness."
"O God, you have taught it," it is said. If one asks, "How is it to be realized?" it is stated: "The instruction of the Guru is the realization," and so forth. Then, the yogi for whom the expanse and wisdom have become manifest is taught the conduct and the result: "The yogi who has accomplished wisdom," and so forth. Regarding that: "If one wishes to protect the realm of the body and mind from conceptualization," the "realm" here refers to the aggregates and the elements. If one wishes to generate the aggregates, the yogi, having conceptualized for the sake of sentient beings, should generate the aggregates for the sake of sentient beings. "The enjoyments of the senses of wisdom are at the yogi's own pleasure within the body of accomplishment." This means that if a yogi who has attained such wisdom so desires, they will attain the results of the lower vehicles—having traversed both the path of seeing and the five paths of meditation, they attain the fruit of a stream-enterer. "Seeing the wisdom of the three realms" refers to an arhat, because they are free from the desire of the three realms. This is the meaning: if a yogi who has attained non-dual wisdom so desires, they will attain the fruit of an arhat. Since the first and the final results have been taught, it should be understood that the fruit of a once-returner and the fruit of a non-returner are also attained. The meaning is that if the yogi so desires, they will attain these two as well.
"In places of their own choice, those with form who move through space"—this means that the yogi who has attained non-dual wisdom enjoys whatever various mundane and supramundane results they desire, just as those with form move through space without obstruction. Having shown the result for one's own benefit, the result for the benefit of others is taught: "To sentient beings, whatever they desire, the supreme [attainment] will be swiftly granted." If one asks how the welfare of sentient beings is accomplished, it is said: "Those who desire bodies and sense faculties, I shall make them without self at their own pleasure." This means that when the yogi acts for the benefit of sentient beings, they engage with the body, sense faculties, and so forth, in a manner that does not perceive self or other. To show that the yogi who realizes the dharmadhātu (expanse of reality) reaches nirvāṇa and no other does, it is said: "By the essence of the dharmadhātu," and so forth. To show the dwelling place of the yogi who meditates on these, it is said: "Mountains, mountain retreats, and forests," and so forth. Then, to show that the yogi who wishes to meditate on the meaning should achieve accomplishment by transforming the inverted body into amṛta (nectar), it is said: "Nāgamūla, palāśa," and so forth. In that context, nāgamūla is a special kind of gift. Palāśa is the flower of the raktacandana tree. "Having made a lamp and balanced the portions" means that the medicinal ingredients should be balanced into three equal parts. If one asks how many [parts] there are, it is said: [the following].
Regarding the phrase "twelve streets of Magadha," this means that for each of the three great streets of the Magadha region near the Vajra Seat, twelve [units] should be applied. If one asks how to consume [the medicine], it is as stated in the passage beginning, "boiled cow's milk," and so forth. Regarding the qualities of the medicine, it is said: "For the yogi for a hundred years," and so on. In that context, "guarding and enjoying the Vinaya" means that in the preparation of that medicine, one must guard the body from desire and from harmful food and alcohol.
To demonstrate the analogy of how even a perverted body can become a cause for the authentic [path] when subdued by medicine, it says: "Just as a young girl, deluded by talk..." and so forth. The meaning is as follows: just as a girl who fears engaging in desire is enticed by talk and then engages in it, so too, if a perverted body is roused by nectar, it is enticed and should be made to enter the authentic path; such is the intended meaning.
Now, having realized the meaning of the sixteenth chapter, Vajrapāṇi and the entire retinue, being joyful and satisfied, spoke a praise to the Blessed One, Vajrasattva. It begins with "Then, the yoga..." and so forth. Vajrasattva, the sovereign of great compassion, wishing to show the qualities of the greatness of the Catuḥpīṭha (Four Seats) yoga treatise to the retinue including Vajrapāṇi and others, said: "Listen, O Vajra, just as..." and so forth. Regarding the question of how many lines there are, it refers to a quarter of a verse.
The "higher realms" (mtho ris) refer to the six classes of gods of the desire realm, such as the Four Great Kings, and the seventeen levels of the form realm (gzugs khams), such as those of Brahmā (tshangs pa). Alternatively, "the wheel, the blazing wheel" refers to the universal monarch ('khor los sgyur ba'i rgyal po) of gold and so forth. "The mind of the formless existence is accomplished" refers to the sense bases (skye mched) such as the sphere of infinite space (nam mkha' mtha' yas), which are the four formless realms (gzugs med pa'i khams). "Swiftly attaining perfect awakening" refers to the actualization of the state of Vajrasattva, the non-abiding nirvāṇa (mya ngan las 'das pa).
By the abbot who realized the meaning of the tantra, this commentary on the secret essential points was composed. Whatever merit I have gained through this, may all sentient beings obtain it.
The Indian abbot Smṛtijñānakīrti, having received the pith instructions from the Guru, composed this explanation of the Secret Seat (gsang ba'i gdan) from the Catuḥpīṭha (gdan bzhi pa). Having translated, edited, and finalized it, it is complete.