Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This commentary on the Mahāmāyā Tantra serves as a technical guide to the 'difficult points' of the root text, focusing on the intersection of emptiness, consciousness, and somatic manipulation. The author argues that the 'Great Illusion' (Mahāmāyā) is synonymous with consciousness and the non-dual union of compassion and emptiness. The text moves from ontological definitions of the deity and the nature of the mind to the practical application of tantric yoga. It commits the reader to a rigorous system of visualization, the manipulation of internal fluids (amṛta, liquor, and semen), and the mastery of the 'four activities' through specific mudrās and vows. By bridging the gap between the abstract nature of the 'Great Reality' and the physical requirements of the yoga of the unmanifest, the work provides a roadmap for achieving the state of a Lord or Mistress of Yogis, emphasizing the transformation of the physical body into a vessel for miraculous power.
Provenance
About this text
A commentary on the difficult points of the Mahāmāyā Tantra, the Mahāmāyātantrasya pañjikāmāyāvatī serves as a technical guide to the root text. Attributed to the Indian author Durjayacandra, the work was translated into the Tibetan language by Sugatakīrti and ye shes sems dpa’. It is preserved in the Tengyur, volume ཡ, where it comprises twenty-two pages and is situated within the Other Wisdom Tantras collection of the classical Tibetan period. The work argues that the Great Illusion is synonymous with consciousness and the non-dual union of compassion and emptiness, moving from ontological definitions of the mind to the practical application of tantric yoga. It enacts a rigorous system of visualization and the manipulation of internal fluids, while detailing the mastery of the four activities through specific vows and mudrās. A scholar or serious reader consults this text today to understand how it bridges the gap between the abstract nature of the Great Reality and the physical requirements of the yoga of the unmanifest, providing a roadmap for achieving the state of a Lord or Mistress of Yogis.
Cite thisAnuvāda, “A Commentary on the Difficult Points of the “Mahāmāyā Tantra”” (Toh 1622), machine draft, 2026.https://naxiai.com/tibetan/works/toh1622
Summary & commentary
Significance
The work is significant for its detailed preservation of the Mahāmāyā tradition's specific views on consciousness as the primary illusory essence. For the modern reader, it provides primary evidence of the complex relationship between linguistic symbols (vowels and consonants) and physiological processes in Indo-Tibetan tantric practice.
Structure
Passages
Section
Description
1-9
Introduction and Ontological Foundations
Establishes the nature of the Mahāmāyā as consciousness and the non-duality of compassion and emptiness.
10-12
Yoga of the Unmanifest and Mind
Discusses the invisibility of the practitioner and the beginningless nature of the mind.
13-22
Syllabic Visualization and Somatic Processes
Details the use of vowels, consonants, and the manipulation of internal fluids and drops.
23-28
Vows, Ritual Action, and Conclusion
Covers the vows of the ḍākinīs, the four activities, and the protective role of the Mistress of Yogis.
Themes
Non-duality of Emptiness and Compassion (3, 8, 25)
Somatic Manipulation (Drops and Fluids) (14, 15, 20, 22)
Syllabic and Mantra Yoga (13, 18, 19, 22)
The Nature of Consciousness as Illusion (6, 9)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Commentary on the Difficult Points of the “Mahāmāyā Tantra”·
In the language of India: Mahāmāyātantrapañjikā māyāvatī nāma. In the language of Tibet: Sgyu ’phrul chen mo’i rgyud kyi dka’ ’grel sgyu ma can (The Commentary on the Difficult Points of the Mahāmāyā Tantra, titled "The Illusory One"). Homage to the Vajraḍākinī!
There is no one who is not fierce toward the afflictions; the Victorious One has taught that beings are [to be] conquered. Having destroyed the conceptualizations of impurity—like a trunk and a thicket—with a fire of burning, one acts for the sake of the benefit of beings and always acts as the pinnacle. One turns away from karma. From the vehicle of the māyā-dhāraṇī, may the Guru of the Victorious Ones be the cause. Just as the meanings abide, even if the two words do not clearly show them, the meanings are exactly as they abide. Just as it was spoken, may this māyāvatī commentary on the tantra, which does not contradict the words, flourish. Regarding the explanations of the words in the commentary on the Mahāmāyā, I shall not speak of the craftsmanship. O Excellent One, one should not enter into these words; one should grasp the meaning itself as the essence. Then, the ḍākinīs and the secret Īśvarīs [said]: "I shall thoroughly explain the truly secret tantra itself," and so forth. By these two words, the two beginnings have not appeared here for me. Then again, the two words of sound join the beginning with emptiness without exception. Thus I have understood the contradiction. The thorough explanation and the complete explanation are whatever was spoken in the Root Tantra.
The chapter titled "The Emergence of Mantra," extracted from the tenth [chapter] itself, is the emanation of all miraculous powers. Alternatively, it is the eleventh chapter. Therefore, the meaning of what is explained is the essential meaning. At that time, this very tantra of the goddesses is shown from where it arose.
"Vajra" is the indestructible; that very mind is like space. As the Sugata has taught: "The mind is correctly explained as space." Because it bestows all opportunities, that mind flies in space. Alternatively, it is the "perfectly moving one," which has not arisen from the four eons; thus, scripture and the teachings are impermanent. The bodhicitta is the vajra itself; it is called the "Vajra-Ḍākinī." In accordance with that, the Vajra-Ḍākinī is the mind itself that moves through space. To all the bodhisattvas, the Blessed One, the Radiant One, spoke of the entire world-realm as the "Vajra without exception." It is taught that the grammatical commentary (Vyākaraṇa) exists. Then, the sound itself is translated in this way: "Following the one who goes in space." The expanse (dhātu) is then designated; all those who achieve movement in space are renowned as "Ḍākinīs."
Where are they renowned? From the vowels such as "a" and so forth, the explanation of those called "Ḍākinīs" is complete. Then, this very explanation completely destroys the mountain of ignorance. It speaks of "Vajra-wisdom" and so forth. As for the word "Ṭā" that is spoken, the syllable "Ṭā" is shown in the indicative language. All persons are renowned; all experience bliss itself.
Wisdom itself is shown as emptiness; therefore, this is compassion-emptiness. These two are non-dual; thus, the very bodhicitta is fully embraced. Through the sequence of logical reasoning, whatever is known, then the ḍākinīs themselves—the twenty-four yoginīs—then the ḍākinīs, the accomplished ones who explain the very meaning, the secret Īśvarīs, with the secrets of body, speech, and mind, abide in the form of the cakras. Then the three Īśvarīs, the secret Īśvarī, the sovereign lady; these are the secret Īśvarīs, called the "Perfect Secret." The five elements, earth and so forth, are the supreme secret of those; the five yoginīs are completely pure. The supreme secret is proclaimed: the earth element is explained as Pātanī; the water element is known as Māraṇī; the fire element is Ākarṣaṇī; the wind element is Nartteśvarī; the space element is thoroughly proclaimed. The great magical display, the great Īśvarī—these are shown as the five yoginīs. The reality of sound is the actual tantra; in the non-dual sound-tantra, those are the supreme perfect secret. Thus, this is clearly elucidated. Therefore, from the third cakra, the supreme samaya is the fourth. The wisdom lotus perfectly abides; the five ḍākinīs are the speakers. The cause of the perfect secret is supreme; the summoning of that meaning is thoroughly shown. Thus, these tantras explain it. The meaning to be explained in detail, or rather, because of the secrecy of anything whatsoever, all the goddesses are not equal.
However, the principal is distinguished from the others. Having made the principal the empowerment itself, the mistress is shown individually. The entirety pervades the very gateway of Brahmā. The mobile and the immobile are designated as "pervasive." "Entirety" refers to as many as there are. The gateway of Brahmā is the element; from the Desire Realm up to the Four Great Kings and the Heaven of Making Use of Others’ Emanations, there are seventeen [levels], such as the Brahmā realms, which are to be categorized within the Form Realm. The Sphere of Infinite Space, the Sphere of Non-Perception, and the Sphere of Neither Perception Nor Non-Perception are likewise the realm of Brahmā. Possessing both the mobile and the immobile: the "mobile" refers to the six classes of beings, and the "immobile" refers to those who do not move. To act in association with those is to possess the mobile and immobile Brahmā realms; this is renowned in the views of others. According to the sequence explained for the Desire Realm, the aggregate of wind is likewise sequential: the All-Going, the Moving, the Truly Going, the Utterly Going, the Individual Going, and the Complete Going. Above that reside the seven Īśvaras: the Īśvara of Knowledge, the Īśvara of the Truth-Free, the Abode of Brahmā, the Foundation of Brahmā, the Body of Power Always Peaceful, the Body of Conduct, and the seventh is complete. Above that are wind, fire, water, and earth; having thus established everything, delusion, one's own intellect, the qualities, desire, and reasoning, the skillful, the illusion, and the ultimate—these thirteen obscurations reside there. Above that is the Excellent Rock, and above that is the realm of Brahmā.
That which pervades everything,
Which has become the commander of the classes,
A-la-la! It pervades the three realms.
The Great Blessed Lady herself,
Is most wondrous, indeed most wondrous.
The goddesses, the Omniscient One, and so forth,
Are the engagement with cause and effect.
The cause of birth is birth itself;
Whether through entities or
From this very source, the continuum of birth,
One should understand the empowerment
As taught from the senses that grasp many objects.
That which is all the goddesses—
The four goddesses such as Pātālanāyikā,
The twenty-four such as Caṇḍākṣī,
And the eight such as Khaḍgarūpiṇī—
All of them are indeed goddesses.
The goddesses are thirty-six;
They are explained as being like all the goddesses.
Whatever is to be known, such as Brahmā and so forth,
Is called Brahmā and appears as such.
From the radiation of the Vajra Body,
The Vajrasattvas such as Mahābala and so forth,
The eight heroes called Brahmā,
And the five who are their very essence,
From Vikaṭākṣī and the others,
Down to Khaṇḍakapālin and so forth,
Those who radiate from Body, Speech, and Mind,
The heroes are sixteen;
The Brahmā-heroes are twenty-four.
These are the sequence of Vairocana.
The cause of the movement of the Brahmās,
The meaning that arises from that very source,
If it is the powerful Great Lady herself,
Then the name of this Great Blessed Lady
Should also be taught.
Thus, having understood the doubt,
She is called the Great Māyā.
She is the stable one with impossible qualities.
Whatever is explained is the cause, the four activities.
For the sake of the goal, having abandoned form,
These possess form just like the [elements]; Pātālavāsinī is the fourfold Māyā. Among these, the Great Māyā is the cause; among these, that very one is the best. Because she is the Great Reality (Mahātattva), she is declared to be the Secret. She is the single essence from which those [elements] arise; these four, such as the alms bowl, are the nature of the five elements. Therefore, she is the Great Secret; therefore, she is called the Great Māyā. She abides as the true nature of the elements; she is declared to be the Vajra Mistress (Vajreśvarī). The Vajra fruit is the Vajra name; the Mistress is the Great Māyā. She possesses qualities such as Īśvara; from others, she is the Mistress of Reality (Tattveśvarī). She is the Great Reality and the Great Īśvarī; she is not merely one who possesses qualities. The Blessed One, possessing the Great Māyā, is declared to be the Mother who gives birth to all goddesses, Brahmā, and so forth. In the Mahāmāyātantra and others, that very Blessed One is the Great Māyā. She is the Great Fierce One (Mahogrā), the performer of fierce deeds, the cause of the generation of the goddesses. Because she is the cause, she is not merely the Fierce One (Raudrī); she is also understood as the Fierce One herself. If this is transformed in this way, she is the gatherer of the elements themselves. "Bhūta" refers to living beings themselves; the elements and the formative factors—where is there a nature of an agent? Therefore, she is the gatherer of the elements. Therefore, the Blessed One, in teaching the very logic of birth and destruction, taught the non-duality of emptiness and compassion.
The two limbs are taught individually. The goddess, distinguished by many, is renowned as the Great Illusion (Mahāmāyā). Therefore, to dispel doubt, she immediately spoke in verse. To remember the second, that very reality was spoken: "That which pervades everything without exception," and so forth. The Blessed Lady pervades these; she herself is this Great Illusion. That very reality is the Great Illusion; she truly pervades existence. By her, the single body of wisdom is pervaded. Whatever is said regarding the agent, these are all subsumed by that very reality. The Blessed One, the Great Bliss, truly subsumes the three realms themselves. Because she is the progenitor, she is that very reality; by that very reality, she is truly so. This is the dhāraṇī of the secrets; the secret ones are the five Buddhas, Vairocana and the rest. She is the Mother of them all; she is the progenitor of all Buddhas. The mudrās of the essence of stains and actions—those very things are said to be abandoned. One should realize the supreme wisdom mudrā for the sake of the cause of unsurpassed awakening. One meditates on the progenitor of the Victorious Ones. The mudrās of the Auspicious One (Subhadrā) and so forth are the Blessed Lady of great miraculous power. The mudrā of the Auspicious One is indeed appropriate; the mudrā of the Auspicious One is the very meaning. She is the secret ones and existence. By those who have transcended the three, if she becomes the Mother, then to dispel doubt, it was spoken thus: "The illusion of illusions is renowned," and so forth. By whatever specific door this is, she is renowned as the one honored by all.
The reason for the name is not non-existent; the meaning of "cow" and "ox" is likewise. The distinction itself is now explained: the assembly and the vastness, the two stages of bodhicitta, are called the "Great Illusion" (Mahāmāyā). She possesses the power to give birth to the Victorious Ones; therefore, she is the Mother of the Victorious Ones. This Mother is the family (kula), yet this very bodhicitta is called the "Great Illusion" because the meaning is certain in this way. In order to demonstrate that very point, it is taught in the Explanatory Tantra (vyākhyā-tantra) in two sets of verses:
"Arali" is transformed into the seminal fluid; the Wisdom Lady (prajñā) is said to be Great Bliss. "Arali" and "yoga" are said to be that very Great Illusion. If this Blessed Lady were not the progenitor of secrets, then Devadatta and others would not have become [beings of] vastness; this would be a fault. Having seen the doubt, she spoke twice: the consort is the three worlds themselves—body, speech, and mind, and body, speech, and mind. By what are the three worlds established? By the union with the entirety of Buddhahood itself. The actual wisdom that establishes the three worlds is the actuality that proceeds toward the nature of phenomena (dharmatā) in all its variety. She is the one who bestows all desires—desires for forms and sounds. She is the one who bestows all desires through the afflictions of recitation, meditation, and so forth. Through many [means], this is the single fruit; therefore, through the afflictions and the cognitions, one relies upon generosity itself. By whatever [means], such as mere consciousness and so forth...
(Note: The translation follows the structure of the Tibetan verse, rendering technical terms according to the pinned glossary.)
It is said, "By whom? There is no other."
The Great Illusion is consciousness;
By the mere knowledge of its distinctions,
Or rather, how is that very reality?
To clarify the doubt, it is said as follows:
The consort is the wisdom mudrā,
Known as the Īśvarī who brings about accomplishment.
The practitioner is the ḍākinī;
The Īśvarī herself is known as Heruka.
By the mere knowledge of this,
The practitioner attains the state of the Blessed One.
All afflictions are uncreated and accomplished;
This is taught to the practitioner.
The yoginīs, the mātṛs, and so forth,
The yoginīs who traverse the three cakras,
Those dwelling at the gates and those dwelling in the corners,
The eight yoginī mātṛs who are protectors—
Whatever exists in the three realms of the world,
The twenty-four lands, the elements, and the aggregates,
All these are gathered here;
The three cakras are body, speech, and mind.
The "three realms" are thus explained.
"Whatever" refers to the aggregates, elements,
Sense bases, and phenomena, however many there are.
All of these, without exception, are accomplished;
They are accomplished in the form of the deity.
If one asks, "What is this accomplishment?"
Everything is an illusory emanation.
"Everything" is said to be
The aggregates, sense bases, and elements themselves.
The Blessed Lady, whose name was previously mentioned,
Is the Great Illusion herself;
She emanates from the practitioner himself.
If the actual thing were not accomplished,
How could the Lord of Yoga perform the dance?
The earth element and so forth are under his control;
Through yoga, he initiates everything.
The nature of the Īśvara who acts
Is the female Lord of Yoga who acts.
Thus, by the yoga of the unmanifest creator of illusions, one requires the palaces and so forth of others. Those who are invisible are themselves [the practitioners]; the palaces of others and the bodies of others are not grasped as an initial body. This is called "invisibility," and others do not see them. From the chapter thus taught, I shall explain the Lion’s Play and so forth. Alternatively, if one is joyful in performing actions through mere names, if the empowerment is to be recited, then the yogas of the knowledge of illusions and so forth are the very syllables. "Illusion" refers to the form of the mantra and the family; that itself is the yoga of the knowledge of illusions. By means of the syllables and the form of the mantra, these actions are clearly taught. The yoginīs are thoroughly accomplished. The subtle foot is shown without being dug. The yoga of the vowels and consonants is that by which one experiences the vision. This is the teaching of its own qualities; by that very [yoga], it is like an illusion. That is the illusion of yoga, and by that very [yoga], it is made understood. The yoga of illusion is the knowledge of illusion. "Syllable" is the unchanging; the form itself is made clear by the mantra. This nature of the syllables and mantras is the yoga of miraculous power and knowledge. By means of the form of the syllables and mantras, one emanates. "Emanation" is connected to what precedes. How is it that those yogas emanate in this way? Thus, the teaching was spoken to clear away doubt. One should read and contemplate.
Those who meditate through absorption and so forth—briefly, this should be understood in this way: it is called "reciting the knowledge." The yoga of the māyā is the knowledge itself. Having relied upon the characteristics of the previously taught actions, whatever is known will be accomplished. By merely reciting it, accomplishment will occur. The practitioner himself, through the approach and so forth, does not engage in what is seen as difficult; thus, it is taught to be understood without doubt. Without the need for fasting, ascetic observances, or afflictions and the like, in this way the activities will be accomplished. Thus, it is taught to be understood without doubt. Bliss, joy, and so forth—the Blessed One is the Wisdom Consort. By that very [consort] is the great māyā. The method is the Blessed One himself, Heruka. That very first is the supreme yoga. Through wisdom, method, and so forth, I shall teach the transmission of the method and wisdom sādhana. "In the sūtra, you are the yoga itself"—thus it is taught. Regarding "the hero resides in the navel-center" and so forth: what is called the "navel-center" is the nirmāṇa-cakra itself. In that very nirmāṇa-cakra, the hero is the Blessed One, Aralli. That is not present in all [places]. Nevertheless, for what reason is it taught in this direction? "The domain of the anthers"—the anthers have sixty-four petals. The central part is the heart mantra itself. The secret is the primordial state; its domain is those [petals]. In the domain of the secret anthers, he is always endowed with acting for the benefit of beings. Aralli enters therein.
Thus, it is said that doubt is to be understood. Regarding the mind and the non-mind, the actual nature of the mind: because the actual nature of the mind is beginningless, it is the mind. In the state of purity itself, there is perfect joy. For the sake of distinguishing the states of the afflictions, by contemplating the nature of the exhortation, from that which is not the perfect Subhūti, because there is no exhortation, it is like that which has arisen. Transforming the non-actual nature of the mind and so forth—this very thing is taught as the understanding of doubt. What is called "the actual nature of the mind" is the awareness of thought. In this way, it is the actual entity itself: the nature of the mind itself is self-luminous. Whatever is the nature of the knower and the known, for the sake of understanding, that is the very method of primordial wisdom. The nature of compassion and insight is the emptiness of the supreme bliss to be known. These two are transformed into one; the nature of the knower and the known is what is called the "Bodhisattva." Where is this? If it is thus, the Blessed One himself should be known. Thus, it is said that doubt is to be understood: "The teaching of the Buddha is profound; I shall teach those things." Because the Hearers and Solitary Realizers lack [this], it is profound. Where are the Buddha's body, speech, and mind taught? The teaching of all the Buddhas is the seat spoken of in the middle. If one asks what the seat is, it is said: "The equalization of the vowels and consonants." The "vowels" (āli) are 'a' and so forth, the sixteen vowel letters themselves. The "consonants" (kāli) are 'ka' and so forth; the two, ṅa and ña, are not to be moved. To exclude those, there are thirty-two. Thus, these two rows are called the "consonants."
The two sides of the vowels are practiced as such; the two strings of consonants are joined in equality. The number is established as sixteen. Having made the vowels and consonants equal, it is said that the śarbu (ventilator) should be joined there. In the teaching of the Buddha, upon a lotus, the half-moon [is placed]. Mounted upon the wind maṇḍala arising from yaṃ, by the three strings arising from raṃ, the śarbu is taught to be the insight consort herself. This is taught to be the self-arisen reality itself. From that, the insight consort arises. Because of that very [consort], she is the "Formed One" (rūpiṇī). In that very navel maṇḍala, she blazes, incited by the karmic wind. She is the accomplisher of all actions, renowned as the "Great Illusion" (mahāmāyā). She is the limb [of the body] with a thousand hair-tips; she produces light equal to flashing lightning. For the yogas of the deity’s body, the pores of the hair-tips and the orifices [are the sites]. Having terrified the gods and asuras, she arose from all the directions. Having burned the dharma-cakra of the heart, she should be made to go into the saṃbhoga-maṇḍala itself. She should emerge from the right nostril. Into the orifice of the ūrṇā (hair-treasure) itself, the Buddhas residing in the ten directions and the bodhisattvas should enter through the left nostril. Having burned the cakra of the crown, they should be expelled without exception. Again, through the previously mentioned orifice, they enter the crown. Thus, by the direction of the Buddha’s burning, one will become joyful. Having made the maṇḍala of light in the belly, it is unmoving like a bamboo joint; it is called "blazing upon the śarbu."
According to the sequence of what was taught, the form of the śarbu melts upward; this is the logical reason why it is called "insight" (prajñā). Through the form of the seminal fluid, it melts and so forth; however much it is, it is grasped in that way. It is the very form of the drops of amṛta. For those endowed with life, it is amṛta because of birth, abiding, and play. All consciousnesses are the drops; the sixteen syllables are perfectly taught. The sixteen are the Great Illusion (mahāmāyā); the drops are fully demonstrated. The vowels are the Great Illusion itself; it is taught again for the sake of understanding that reality. These are the abodes of the Great Illusion; what is the consciousness of those drops? The sixteen meanings of the elements are the very form of those drops; the wealth of the elements has been explained. Furthermore, I shall explain it: O Goddess, listen at once! This is the form of the drops; therefore, it is known as the form of the drops. Because it arises like a vowel, it is a drop. Regarding the explanation of the secret words spoken in the explanatory tantra, "ra" refers to the element of rakta (blood) and so forth: giri-jina, ga-śa-dha-batra, tva-ga-na-dha, ku-suṃ-tra-mariṇa, ariṇa, vi-siddara, gu-na-dur, gad-taṃ-ni-de-ila, daṃ-sa-ga-ra-ca, sva-gha-re-je-na. These become the heart mantra of camphor. The sixteen elements of the Great Illusion arise as the knowledge of the drops. The river Nairañjanā itself becomes the knowledge of poetry. In the teaching of the Buddha, the Blessed One—
In this very context of the Hero’s narrative, the drops to be abandoned are explained. If the meaning of the drops is not understood, the Blessed One himself will become an object of observation. Therefore, the Blessed One taught the drops, and the Hero explained their characteristics. Through the union of insight and so forth, the very head of the drops melts into form. Thus, Vajradhara himself is the Bodhicitta, the Vajra-holder; because of the stains, there is no difference from others. The bases of the poisons are described as being similar. Thus, it is taught to be understood as doubt. Whatever is desired as "whatever" and so forth, the eyes and so on are gathered as the sense faculties. Those gates are the sense faculties themselves; whatever sense faculty proceeds along that very path, its characteristic is by nature. By the nature of Bodhicitta itself, it is called the "yoga of perfect desire." "Perfect" refers to the form of the drops. That very one is the Blessed Vajradhara. By the form of what is called "desire," that very one is perfectly explained. Through that very yoga of desire, all the Buddhas are pervaded. Regarding the phrase "all the Buddhas," these are Vairocana and the others themselves. Having performed their activities, all the Buddhas become equal. Because of oneself, others, and the Tathāgatas, the meaning is equality. If the stains are purified, one becomes a Buddha. If everything is understood and performed, the great samaya is accomplished, the great pill is accomplished, and so forth. Through habituation, training, and direct perception, these are therefore the very samayas.
That very great reality is the great samaya. Thus, those great samayas are the five aspects of the Buddhas themselves. The accomplishment of the great samaya is the accomplishment of the great pill. Those who accomplish the great pill, through that very accomplishment, will accomplish the great samaya. What is that which is called the accomplishment of the great samaya itself? How is that very thing the pill? That which is called "accomplishment" is taught in the Explanatory Tantra: "Honey, blood, and camphor, and blood and sandalwood should be combined. Place them in the center of the assembly; that is the supreme of all actions. It is called Rasāyana, the cause for accomplishing the great samaya. The accomplishment of the yogic pill—how it should be performed—if one recites [the mantra], through the application of the Great Illusion (Mahāmāyā), the yogic vows and so forth are performed. What is called the 'Great Illusion' consists of the sixteen vowels. That very thing is applied here. The individual samayas of body, speech, and mind—the yogas of those very things—through the application of the Great Illusion, the yoga itself is the enjoyment. The samaya is the yogic vow itself. If one asks 'how is it performed?', if one recites [the mantra], it is called 'possessing the five requisites.' Whatever is the sphere of activity is the requisite. Flowers, incense, and so forth are the five; the five desires themselves are form, sound, and so on. By means of those, one truly abides. Possessing the five types of requisites and the five qualities of desire, just as these are obtained..."
Thus, they practice these intensely; not abandoning them is the very meaning of reality. What would happen if one were to summarize this? Having understood it in this way, the lords of accomplishment, the objects of knowledge, and so forth, are the very activities of the authentic and eternal. The lord of yoga should understand this: the characteristic of generation is accomplishment, and the accomplishment of the samaya is the pill itself. This very accomplishment is said to be the fruit. This single pill is accomplished in this way. If one recites, "It shall be accomplished," then whatever is accomplished is known by what? By whatever wisdom it is accomplished, the reality of accomplishment is achieved. Having accomplished the accomplishment itself, the three realms are the realm of the gods. The yogis of the vidyādhara form, or else the three of body, speech, and mind, the five faculties and the five objects—wherever these are supported, that itself is called the "three realms." The Blessed One is the body of the three existences; the bodhicitta is Vajradhara. Whatever the thirty realms of the retinue, they attain it in this way. I shall explain the supreme wisdom; the goddess Mahāmāyā is the truth. I recite it as true, not false. If it is spoken with certainty in this way: "Excellent, excellent, Blessed One! You yourself are the great illusion. That very reality is the great illusion of wisdom. You are the moon of the teachings, the speaker, and likewise the explainer. One should understand the non-duality of the two actions. You are the diligence of wisdom; you are the knowledge of the wise. You are the vidyā who accomplishes the three worlds, the mother who gives birth to the three existences."
It brings about the perfect accomplishment of body, speech, and mind.
He is called the Lord of Yogis (Yogeśvara); he is both Great and a Yogi.
His characteristic is the inconceivable. One should first contemplate the vowels and consonants.
The Great Yoga is taught as the place of rest. One should meditate on a moon maṇḍala
that fills the center of the belly. Regarding the movement of the nature of mind at the center of the navel,
he taught that the syllable itself is the empowerment. She is the actual Mistress (Īśvarī),
the Great Lady of Yogis. How is she the very wisdom (jñāna)?
If you, the Well-Accomplished One (Sugata), would explain it: the nature of all things is the Well-Accomplished One herself.
Those very things are the Well-Accomplished One; the Well-Accomplished One is like the gift of water.
From perfect yoga, there is birth; from supreme yoga, there are these two.
That which is called "birth from perfect yoga" abides perfectly within the bhaga.
She is the bestower of all bliss. Because all are deluded by ignorance,
they do not know that which dwells therein. It was taught in order to cut through doubt.
Regarding that which is called "the garland of syllables": the syllables are
A and Ka. By means of the three—vowels, consonants, and signs—
there is that which is called "the garlands." The east of the garland of syllables
is the syllable; it is a syllable because it does not abandon the meaning.
Non-apprehension is the Supreme Bliss (Cakrasaṃvara). Because of the sensation of those,
for that reason, she is the Well-Accomplished One. Alternatively, the Well-Accomplished One
is the peerless one herself. Of the garlands of syllables, the various
vowels and consonants are the wisdom of action.
This is the forty-first chapter of the ritual, the arising of the mantra practice.
The three hundred verses of explanation are the āli and kāli. The li is thoroughly taught. The letter Ā is a drop, a ray of fire-light, adorned with red. One should visualize it at the heart, the crown, the secret place, and likewise at the navel of the one to be accomplished. The letter A is a beautiful drop, with a color like vermilion. At the crown of the one to be accomplished, one should visualize a color like the fruit of the bse tree. One should contemplate intoxication, destruction, and the secret. The power of wisdom itself is stable. By merely contemplating these and so forth, those beings called "the moving" and those called "the unmoving"—the non-trembling ones—the moving and the unmoving will be accomplished. The "moving" accomplishment is liberation. Or, if it is accomplished in that way, the "unmoving" is not accomplished by the Fortunate One. Through the knowledge of the fruit of what has been done, and in the fourth [empowerment] which distinguishes wisdom, one seeks the actual meaning in that way. By those who intend wisdom itself, one should not abide in the mere fasting retreat (upoṣadha). Thus, having understood the doubt, it was said: "All the enjoyments of desire," and so forth. By all the enjoyments of desire, the yogis enjoy whatever they wish. This wisdom will be accomplished. By the accomplishment of this wisdom, if the possessor of wisdom recites it, the Vajrayoginīs, at all times during yoga and so forth—Vajra is wisdom itself. In this way, the yogi is the very subtle particle. Through the form of that very [wisdom], one is perfectly joined. To whomsoever that very [wisdom] appears, they are the Vajrayoginīs. By those Vajrayoginīs...
At all times, without interruption, they are accomplished by sporting together. All desired aims will be achieved; therefore, that very reality is explained as stable. The summoning of liquor and semen, and likewise the summoning of the upper [fluids] and so forth—the great vasita, the great kalpa, the flesh-eaters of all seven circles, the divine eye, great miraculous power, the five superknowledges (pañcābhijñā), and so forth—because these qualities exist, it is taught as unceasing. Daily, the drinking of the moon and so forth: "moon" refers to the amṛta. One should drink the five individually; it is taught that the previously mentioned results will be achieved. She is explicitly explained as the "Lord of Yogis" (yogeśvara). The great vidyā who performs the activity without remainder, the great siddha-vidyā—she who is the mistress of yoga is the very Lord of Yogis. Those are the vidyā-puruṣas themselves. By means of that very method and insight of the mistresses of yoga, the great knowledge of the Lord of Yogis is revealed. Its tantra and its logic are thus fully demonstrated; likewise, through that very [method], one comes to sport. One does not rely on summoning through mere union; it is called the union of the two syllables. It is not a syllable, but merely the bindu; as it is taught in the tantra: "That which is abandoned and stainless is explained as the bodhicitta." Like a conch, the moon, or a kunda flower—by the yoga of that, I, the self, through the yoga of the second syllable, practice the meditation itself. One should meditate on that which is to be meditated upon: the union of white and red without exception.
As it is taught in the Tantra:
"Visualize the color red and enter into meditative concentration. Being perfectly endowed with a consort, one should meditate upon the three realms. Having clarified the summoning through careful effort, or else one should enter [the state] thoroughly. All the three realms will be brought under control. Having demonstrated the empowerment and the summoning, the summoning of the great mass is taught. It is called the 'perfectly arising' of the syllable A. The syllable A is devoid of the drop (bindu); 'perfectly arising' refers to the Body and Speech. Through the meditation of perfect union, the mass is summoned. One should become thoroughly habituated to these. Whatever perfectly arises from that, that is the mass to be summoned. It is taught as the eightfold tantra. It is accomplished from the syllable A. The body color is white and there are four faces; he is as heroic as the Vajra Crow. The supreme skull-cup is adorned with a crescent moon. Ka, Pha, La, and Ca-Sa-Ka. One should visualize the breath as unmoving. Having demonstrated the summoning of the mass, such as mounting the winds and fire, the summoning of the semen is likewise taught. It is perfectly endowed with the syllable Khe. Whatever is perfectly endowed with the syllable Khe is taught as the characteristic of the initial vowel. One should visualize the object of accomplishment as the drop. The semen itself should be melted. Having taught the summoning of the semen, the summoning of the wine is likewise taught. 'Chi' is the accomplishment of primordial wisdom (jñāna); this is taught in the Explanatory Tantra. Four faces, four arms, and yellow in color; the supreme skull-cup is made into a garland. The threatening gesture, the vajra, and the noose; the skull-cup is in the left hand, and the blazing vajra is in the right."
Likewise, one should bestow the hook upon the other, making it resemble the face of a horse. The supreme summoning by means of liquor is the most excellent; thereafter, the summoning by means of blood is taught. Through the wisdom of the syllable ra, it is accomplished. His body is red and greatly blazing; the hero holds a garland of kapālas and is adorned with all ornaments. He has four arms, four faces, and the face of a jackal; these are fully adorned with ornaments. In his left hands, he holds a khaṭvāṅga and likewise a kapāla; in the others, he holds a vajra and a sword. Rakta-śoṇita is the very essence. One should carefully visualize the form to be accomplished and emanate the wheel of ḍākinīs. One should clearly contemplate the terrifying ones. By the power of the subtle vajra, the supreme method of summoning by means of blood is taught. That which is called "possessing the six colors" is described as possessing the six colors; thus it is thoroughly demonstrated. The heart, the head, the crown, the shoulders, the eyes, and the limbs; the navel, the heart, the mouth, and the head—these are the locations of the weapons. Vajrasattva, Vairocana, Padmanarteśvara, and likewise the hero Heruka, Vajrasūrya, and Hayagrīva—these are the six vajras of offering. Vārāhī and Khecarī, Madanī and Kṣobhaṇī, Bhīṣaṇī and Caṇḍikā—these are explained as the six yoginīs. One must contemplate the abiding state as it is taught. The ḍākinīs accomplish the vow; they are the wisdom ḍākinīs themselves, the vajra ḍākinīs—these are the twenty-four ḍākinīs.
The space of the yoga of the four activities: these are called the "vows." Regarding the vows of the ḍākinīs, entering the palaces of others—at this point in the hand [mudrā]—it is taught that by means of the two, the "hanging" (aṅkuśa) and the "seizer" (hara), those [obstacles] are blocked from other paths. Regarding the phrase "the two non-duals" and so forth, they radiate from the crown as a support. Because of entering the palaces of others, the six locations such as the eyes are abandoned. Having blocked the six seed-syllables up to PUṂ, HŪṂ, ŚRŪṂ, HRĪṂ, and so on, with the letters to be accomplished and the seed-syllables of the extensive [tantra] that were further spoken, the meaning of "perfectly" is explained as being led and then released. By what means is the palace to be shown? Thus, it is taught to be understood through doubt. Regarding the "lion’s sport" mudrā: having suppressed the "lion" and having slain the "elephant," one seizes [them] and causes them to return to their own place. The lion of one’s own wisdom and the elephant of the wisdom of others—by means of the sport of these, the king of wild beasts, wisdom, is the play of yogic knowledge. This is taught as the lion’s sport mudrā. That very reality of the lion’s sport mudrā is perfectly entwined by the two wisdoms. If it is shown as a mudrā to be performed, having perfectly suppressed the living being—the "life" (prāṇa) is the "hanging" (aṅkuśa) itself, and the "being" (sattva) is the "seizer" (hara). Those two are perfectly pure. Having purified the certain location, for that reason, some are shown in the tantra.
For those who dwell [there],
If not performed, the fruit will be non-existent.
It is taught that the pura should be purified;
In that way, the body should be filled.
The kumbhaka itself should be made rigid.
That which is called re-tse-ka
Should bring forth the very variety.
Pacification itself becomes pacified.
Life-force, passion, and the authentic are suppressed.
Just as
If one recites or if one meditates,
Having meditated, right then and there,
It blazes intensely in an instant.
By the five kha of wisdom,
The other wisdom, the elephant,
Its indra is slain.
Having meditated on the lion of wisdom,
If one recites as one has meditated,
Regarding the term "blazing intensely,"
Other blazing directions will be exhausted.
Because of meditation, if it becomes thus,
You have therefore spoken well.
If one recites that very [reality] just as it is,
From the Akaniṣṭha realm downwards,
The Four Great Kings and so forth,
From the Akaniṣṭha realm downwards,
There are twenty world-systems;
Regarding the so-called "seven worlds,"
They are the seven subterranean levels and so forth.
From the human world downwards,
By the command of the King of Wisdom,
Even they are unable to understand.
How should that very [reality] be known?
Not knowing that very [reality], doubt is spoken of.
Regarding the term "all are understood,"
This is called the "pinnacle of beings."
These are the play of the world.
How could they have the state of a perfectly complete Buddha?
By cutting off the pinnacle of beings,
Through destruction, wisdom is filled.
The great wisdom, the domain of the Buddhas,
Having understood the doubt explained, it is spoken.
Form should be contemplated as a single entity. "Single" means non-dual. The mass of form is that which abides; the forms that have entered into it are the minds that become that mass. That is explained as the concentration of the mass. Just as it is taught in other tantras, that very [teaching] is here cited extensively: "The great lotus is blue in color, possessing a hue like camphor. Its place of mastery is the color of the kunda flower and the moon. O Great Goddess, consciousness is the singular nectar of wisdom. It is the essence of life, the skillful one; that very [essence] is shown to abide in the mass. It is perfectly endowed with the vowels and consonants. By yogins, in particular, through the two—hanging and hara—the deity of the magical net arises from the solar path, endowed with femininity itself. Within the heart to be accomplished, the blazing fire and wind have thoroughly entered. Having grasped consciousness, one enters one's own body as if it were a maṇḍala. One thoroughly enters the palace of another. Having shown those very [deities], it is taught as the rasāyana (elixir). That which is the Lord of Wealth arising from the nine gates is thoroughly accomplished in them. As for what is called 'to be meditated upon,' one should meditate on the roots: wealth, gold, silver, and life. Alternatively, the individual causal elements; or else, the five elements such as earth and so forth are the wealth. In this way, the body itself is the Lord of Wealth. This body is the rasa and the Indra. Through the portion of my own karma, from the certainty of its divisions, that very [reality] is first shown in its entirety. The eyes, ears, nose, and tongue..."
The secret ghinggha and so forth are the gates. Arising from that, they arise from action. Just as that itself is rasa, one should act according to its wealth. One should consume from the secret; it is the actual entity and not otherwise. If one asks, "How should one consume?" if one consumes, all are the yoginī herself. Regarding the phrase "by means of yoga," all are the melody of the yoginī. Those are the sixteen syllables, the very nature of the dharmadhātu. One should contemplate the four bodies and the four samayas. Through the yoga of the four unions, one should contemplate the four pahara. By the supreme siddha himself, just as the four times are blessed, so too are the various forms of the deity’s cakra. Just as that itself is the yoginī, by whose honor is yoga accomplished? If one recites, "Accomplished by this," all ornaments are perfectly complete. By this, the three bodies are accomplished. Thus, the supreme of the supreme yogas—what other accomplishment could there be? By reciting, "Accomplished by the collection of wealth," one will certainly obtain all accomplishments without exception. The giver of the aspiration for the three bodies is then Vajrasattva, possessing the attainment of the three bodies. The practitioner of the collection of wealth is likewise taught to attain it. If one recites, "How will it change?" one applies the two faculties. Through the application of the two faculties, the three bodies arising from action are themselves accomplished. The collection of wealth arises from the two faculties; because it is indestructible, this very thing is taught as the accomplishment of body and speech.
The unsurpassed reality is taught as accomplished; this is the meaning of whatever is supreme. Then, from this tantra, it is taught; the entire teaching is taught individually. Those very realities are explained clearly. The practitioner understands the non-meaning as accomplishment itself. Regarding the accomplishments taught here, it is explained that they are to be accomplished. This becomes verse; the verses are in verse. Even a half-verse is a verse; then, by the sense of the whole, it is melodious. The excellent investigator of the meter, if the verses are recited, [sees] forms and mudrās, and likewise the signs. Regarding forms, there are shapes; they are the very forms of the deity’s aspect. Regarding what is called "mudrās," the mudrās are the families on the crown; they are established as the lords. By the signs, the hand-emblems are indicated. Those, from form and so forth, up to the empowerment, are the four branches. The wealth desired through meditative concentration is the ten samayas; that very wealth is the blazing and the life-giving reality, the vow. Those are the accomplishments of the pills; all various methods are taught without exception. The upward and downward movements are the activities arranged by mantra. The pills, the great accomplishment, and so forth—O Goddess, the delightful sādhanas and so on are thoroughly taught. The goddess Manojavā is revealed; in the house, it should always be thus. One performs the offering of this mantra of formations; one who holds it, reads it, and contemplates it.
However many [there may be], they shall not remain unproclaimed. That very [reality] is the Mistress of Yogis (Yogeśvarī), who shall always and everywhere provide protection. The Mistress of Yogis herself is for the purpose of guarding the great miraculous power.
This concludes the third chapter, which fully elucidates the Mahāmāyā-ḍākinī-tantra. This concludes the Mahāmāyā-tantra-ṭīkā, composed by the learned Vajrācārya Śrī Dvaja-candra, endowed with the power of illusion.
For those blinded by the darkness of delusion, this commentary has served as an eye-salve. Why would those who desire virtue not delight in this illusory commentary? In the domain of the Lord, at the secluded hermitage of Dorje Rinchen Ling on the Yarmo Thang plain in Amdo, this was requested with devoted faith by Yeshe Sempa. The Sugata Drakpa granted his compassionate permission. The translation, which does not contradict scripture or reasoning, is complete.
This tantra, together with its commentary, has been translated like a lamp. By the Abbot Sugata Drakpa, through this root of virtue which is like Mount Meru, may all sentient beings scorched by the fire of afflictions come to possess authentic primordial wisdom.