Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This commentary on the Mahāmāyā Tantra provides a technical exegesis of the path to awakening within the Secret Mantra vehicle, emphasizing the condensation of vast paths into swift, blissful methods. The text argues that the nature of the mind is inherently luminous clarity, asserting that awakening is only possible because the mind's essence is not defiled. It navigates the tension between the illusory nature of phenomena—likened to a dream—and the realization of the indestructible Vajrasattva. The work commits the reader to a rigorous system of practice involving the visualization of the body of wisdom, the application of seed syllables to specific bodily locations, and the precise execution of samaya. By analyzing the roles of deities such as Heruka and the ḍākinī, and detailing ritual requirements including the use of consecrated substances and mantras, the text seeks to transform the practitioner's ordinary perception into the wisdom of equality and discernment.
Provenance
About this text
A commentary on the Mahāmāyā Tantra, the Guṇavatīśrīmahāmāyāṭīkā belongs to the tradition of the Secret Mantra vehicle. The work is attributed to the Indian author Ratnākaraśānti. It was translated into the Tibetan language by Jetahandu Śāntibhadra and zhu chen gyi lo tsa ba ’gos lhas btsas, and is preserved in the Tengyur, volume ཡ, where it is situated within the Other Wisdom Tantras collection. In the classical Tibetan tradition, the work is known as the dpal sgyu 'phrul chen mo'i 'grel pa yon tan ldan pa. The text provides a technical exegesis on the path to awakening, arguing that while the path is vast, it is condensed into swift and blissful methods. It enacts this through detailed analysis of the maṇḍala-cakra and other associated paths, emphasizing the role of the peaceful Vajradhara and the use of concise summaries to accelerate the process of awakening. A scholar or serious reader consults this forty-two page treatise today to understand the specific methods for accomplishing awakening and the detailed analytical framework applied to the Secret Mantra vehicle.
Sanskrit title
Guṇavatīśrīmahāmāyāṭīkā
Indian author
Ratnākaraśānti
Tibetan translators
Jetahandu Śāntibhadra, zhu chen gyi lo tsa ba ’gos lhas btsas
Cite thisAnuvāda, “A Commentary on the “Mahāmāyā Tantra” called “Endowed with Excellent Qualities”” (Toh 1623), machine draft, 2026.https://naxiai.com/tibetan/works/toh1623
Summary & commentary
Significance
The work is significant for its integration of ontological claims about the luminosity of mind with highly specific ritual instructions. It illustrates the transition from philosophical premises on emptiness and illusion to the practical application of tantric technology. For the modern reader, it serves as a primary example of how Indo-Tibetan commentaries bridge the gap between abstract voidness and concrete somatic practice.
Structure
Passages
Section
Description
1-12
Foundational Principles and Definitions
Introduction to the vehicle of Secret Mantra, the nature of the mind as luminous clarity, and the definitions of the Great Illusion and the ḍākinī.
15-40
Ritual Practice and Visualization
Instructions on summoning, the nature of delusion, the concentration of suchness, and the role of mantra recitation and deity visualization.
45-58
Consecration and Samaya
Detailed protocols for consecrating substances, the application of seed syllables to the body of wisdom, and the requirements for achieving siddhi through samaya.
Themes
Luminosity and the Nature of Mind (10-11, 20)
The Great Illusion (Mahāmāyā) (6-8, 58)
Somatic Application of Mantras (40, 51-54)
Wisdom of Equality and Discernment (12)
Ritual Consecration and Samaya (45, 49, 57)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Commentary on the “Mahāmāyā Tantra” called “Endowed with Excellent Qualities”·
In the language of India: Guṇavatī Śrīmahāmāyāṭīkā. In the language of Tibet: dPal sgyu ’phrul chen mo’i ’grel pa yon tan ldan pa. Homage to the Three Jewels! Homage to the glorious Vajrasattva! Homage to the Blessed One, Lokeśvara!
One should certainly rely upon the peaceful Vajradhara, the singular reality that follows the signs of the [deity’s] body, who manifests in the forms of the families, the goddesses, and the lords of the families for the sake of the qualities [of awakening].
Nowadays, there are only a few individuals who fully understand the meaning of the entire glorious Mahāmāyā Tantra, with its vast collection of words. Therefore, in order for those who are learned, clear, and pure to gain an understanding of the individual words and meanings, I have composed this commentary.
Having observed the diverse desires of beings, the Sugata taught various paths to awakening. Since many who possess desire may enter [the path] in various ways, it is appropriate to compose this commentary endowed with qualities.
Regarding the words "Then" (atha) and so forth: this tantra is not an independent tantra. If one asks what it is, it is a commentary on another tantra. Therefore, the meaning of "Then" clarifies that this tantra follows immediately after a preceding tantra. For that very reason, the introductory formula "Thus have I heard" and so forth was not applied at the beginning of this [tantra], because it was already applied to the preceding one.
For example, it is like the Śrī-Vajraśekhara and other tantras. Regarding the word "then" (tatas): it is for the sake of those who delight in concise summaries quickly accomplishing awakening through this very [text]. It is to be connected with the phrase, "Then, I shall thoroughly explain." "Thoroughly explaining" means explaining by means of detailed analysis. "Tantra" (tantra) means that which is extensive; it is of three types: the causal tantra, the resultant tantra, and the method tantra. Among these, the naturally luminous bodhicitta, which is without beginning or end, is the tantra, the seed. If one asks what its seed is, it is the seed of awakening—that is, of perfectly complete awakening. Because that itself is the unsurpassed result, it is the result. Furthermore, that is the dharmakāya of the Buddhas, characterized by the purity of the naturally luminous mind when all adventitious obscurations have been exhausted. The meaning is that it becomes the support for the infinite qualities comprised by the saṃbhogakāya and nirmāṇakāya, which are the qualities of a Buddha. That itself is the awakening of the Buddhas, the dharmakāya, the state of the Great Vajradhara. The method that brings that result to completion from that cause is the path, along with its attendants, which Bodhisattvas practice for three countless eons in the Great Vehicle of the Perfections.
In the vehicle of Secret Mantra, the path to awakening is of an extremely vast nature, yet it is condensed into a form that is exceedingly swift and exceedingly blissful. It consists of the methods for accomplishing awakening, including the maṇḍala-cakra and other associated paths. With respect to the cause, the result, and those methods, what is taught therein is the extensive [explanation]. These are, in their proper order, the causal tantra, the resultant tantra, and the method tantra; these three types of tantra shall be thoroughly explained.
Now, what is the name of that tantra? The term "supremely secret" (paramarahasya) refers to that which is inexhaustible and renowned. The meaning is that it is renowned by the name "Supremely Secret." If one asks for whom it is supremely secret, it is said: "by the vajra-ḍākinīs." This should be applied to the sense of worship, up to the point of "the supremely secret tantra of all vajra-ḍākinīs without exception."
Regarding the term "ḍākinī": it means one who travels in space. By changing the e to ar and applying the third case to the root dhā, the ḍha signifies "one who travels in space." Aka and aga mean to move in a winding or crooked manner. Here, "travelling everywhere" means moving in a winding manner. Those who possess the nature of moving in a winding manner are the "space-travelers" (ḍākinīs). The meaning is that they travel everywhere simultaneously through hundreds of thousands of millions of bodies by means of miraculous power (ṛddhi). As it is said:
"She is called the Sky-Goer (ḍākinī); here she is analyzed according to the elements. Because she is accomplished by moving everywhere in space, she is designated by the term 'Sky-Goer' (ḍākinī)." Thus it is said. The mention of the word "Vajra" is for the purpose of excluding external ḍākinīs. Because they are both vajra and ḍākinī, they are the "Vajra-ḍākinīs," which means they have arisen from non-conceptual wisdom.
If one asks what they are like, it is said: "The Sovereigns of the Secret." Here, the five families are the "secret," and because they bring them forth and perfectly gather them, they are the "Sovereigns" (Īśvarī). Among them, the Sovereign of the Tathāgata family is Buddha-ḍākinī; of the Vajra family, Vajra-ḍākinī; of the Jewel family, Ratna-ḍākinī; of the Lotus family, Padma-ḍākinī; and of the Action family, Viśva-ḍākinī. The Sovereign of all these is Mahāmāyā (Great Illusion). Because she is more secret than the secret itself, she is the "Supreme Secret." The words that express her are also called by that name, just as the Lalitavistara is called the "Unstolen Poetry."
Wishing to demonstrate the meaning of this very name, he says "Whosoever" and so forth. Regarding the term "Brahmā": brahman means "old" (vṛddha), and man is a suffix; through the etymological rule of vowel modification, it becomes "Brahmā."
Here, because he has become the teacher of the entire world and is thus the eldest of all, he is Brahmā; this refers to the Tathāgatas who are comprised of the Sambhogakāya and Nirmāṇakāya. Their "egg" is the place of birth, which is the meaning of the Dharmakāya. Alternatively, supreme liberation is Brahmā, and because it is the birthplace of the very kāya itself, it is also an "egg"; thus, the "Brahma-egg" is the Dharmakāya. Here, the worlds of sentient beings within the completely pure Buddha-fields are the "moving." The container worlds that belong to those are the "non-moving" in this context. Because it functions together with those, it is the "Brahma-egg of the moving and non-moving," which is connected to the phrase "that which pervades them." "Without exception" means that all the Tathāgatas [pervade] all of them. If one asks how the Brahma-egg is pervaded in that way, it is because it is the Brahma-egg of all Buddhas, as it is their very nature. If one asks why the moving and non-moving worlds are pervaded by it, it is because they arise from it. To demonstrate that very point, it says "all goddesses" and so forth. "All goddesses" refers to the ḍākinīs of the five families. "Brahmā and so forth" refers to the five Tathāgatas; they are the causes that produce those infinite families. "Great self" means possessing great power.
Who is she? It is said, "the Great Illusion" (Mahāmāyā). By the term "Great Illusion," the Blessed One Vajradhara, the most secret body, the Blessed One Śrī Heruka, is indicated. Regarding the term "Great Lord" (Maheśvara): because he brings forth Brahmā and the others, they are "lords" (īśvara); and because he brings forth even them, he is the "Great Lord." Because he is the Great Lady (Maheśvarī), it is said: "By them, this great secret." "By them" refers to the Vajra-ḍākinīs. "Great secret" means the most secret. "This" refers to the Great Illusion. Thus, in relation to the vast, the subtle nature is called "secret." For that very reason, among the families, the five Lords of the Families are secret, because the families have that as their essence. Furthermore, the five ḍākinīs are secret.
Even more secret than that is this. In this way, the Lords of the Families who pervade their respective families have the characteristic of clarity; because they emphasize the aspect of functional entities, they are "logical" (yukti). The ḍākinīs have the characteristic of being empty of that very clarity; because they emphasize the aspect of non-entities, they are subtler than those. Therefore, the secret of those who are already more secret than the secret is the Great Illusion. Thus, while the characteristic of the nature of phenomena (dharmatā) of each individual family is vast, this is the common equality of the nature of phenomena of all five.
Therefore, this is the great secret of secrets. The tantra that expresses it is also called the "Great Secret." Although it is called the "Great Secret," why is it also the "Great Illusion" (Mahāmāyā)? To answer that, it is said, "The Great Illusion," and so forth. Because she is the Great Fierce One, she is supremely destructive. From what? Because she is "the one who perfectly gathers the elements." Since they arise from ignorance, they are the "elements"—all the obscurations to the awakening of a Buddha. "Perfectly gathering" them means destroying them; by conquering them, she becomes the supreme liberation.
One might think that this is not "destruction" (vihiṃsā), but rather that the vowel i is changed to a, and by applying the suffix ḍṇa, it is drawn forward to become māyā. This is the intended meaning. Another explanation is given: "By whom" and "the three worlds" are completely purified by the Buddha. "Together with the moving and the non-moving" is as before. "Pervasive" means arising from that, because the moving and non-moving are the natural outflow of the Dharmakāya. One might think that "emanation" is "illusion" (māyā); by applying the suffix maṇa to mā and drawing the ya, it becomes māyā. This is the intended meaning.
Another explanation is given: "Then, by that," and so forth. "Then" means otherwise, in another way. "By that" means by the Great Illusion in the form of Heruka.
Regarding the terms "summarized" and "the three worlds," this refers to how Maheśvara and the others were cast down and reduced to ashes upon being beheld. The word "again" means subsequently. "Emanates" means that, having rendered them free of hatred, they are restored once more by the sounds of the bells of the great victory banners. If one asks what the result of that is, it is said: "The Guhyakas," and so forth. The deities of the outer Vajra family are called "secret" because they are somewhat concealed. Their mother is the one who has become the Mother; therefore, it is said, "She is renowned as the nature of illusion." The practice of illusion should be understood as previously explained. "Renowned" means she has become widely celebrated. If one asks what a self of such a nature does for practitioners, for that reason it is said: "Accomplishes the three worlds," and so forth. Because her nature is unsurpassed primordial wisdom (jñāna), she is "knowledge" (vidyā). Through the sequence of being renowned as the nature of illusion, she accomplishes the three worlds for practitioners. "All desires" refers to all intentions, such as the state of a Vidyādhara and so forth. "Bestows" means she specifically grants those; this half-verse is the teaching. The specific explanation of this is from the words "whichever" up to "this illusion-knowledge." "Whichever" refers to the knowledge. "Merely by consciousness" means merely by practicing it.
It is connected with the phrase, "it will be accomplished for practitioners." Regarding the term "Lord of Accomplishment," it refers to the lord of practitioners, which is awareness itself. If one asks what will be accomplished, the text says "gods and so forth." "Gods" refers to Śakra and others. "Masters of Wealth" refers to miraculous pretas. "Gandharvas" refers to Dhṛtarāṣṭra and others. "Together" means engaging in their company. "Practitioner" means a practitioner of the path. "Will be accomplished" means coming under one's power. "To be brought under power" means the very state of being mastered. "Bhūtas" refers to sentient beings. "Water-born" refers to crocodiles and the like. "Land-born" refers to tigers and the like. Thus, having first definitively shown the accomplishment of the three external worlds, in order to definitively show the accomplishment of the three supramundane worlds, the text says "phenomena and so forth." Here, the first two lines of verse briefly teach the causal continuum (hetutantra). "It becomes the five self-arisen wisdoms" refers to the resultant continuum (phalatantra). The third, fifth, and sixth lines of verse teach the method continuum (upāyatantra). "Nature" refers to the innate nature. "Luminosity" (prabhāsvara) means appearing and clear; it has the meaning of being utterly stainless. If one asks what that is, it is "phenomena" (dharmas). Because they hold their own characteristics, they are "phenomena," meaning all functional things. Furthermore, in this way, all things are mind-only.
For example, just as in a dream the mind itself appears in the form of houses, groves, ponds, horses, elephants, people, and so forth, so too the mind itself appears in the aspect of those various entities, because mental factors are not separate from the mind. As it is said in the Ten Grounds Sūtra: "These three realms are mind only." And in the Noble Laṅkāvatāra Sūtra: "Just as the external objects imagined by the foolish do not exist, the mind, agitated by habitual tendencies, arises as the appearance of objects." Here, "agitated by habitual tendencies" means being overcome and corrupted by habitual tendencies.
Although all phenomena are mind only, if one asks why they are naturally appearing and luminous, it is said: "From the beginning," and so forth. "From the beginning" means from time without beginning. Because it has been free from the stains of all obscurations since time without beginning, it is pure. Because it lacks the habitual tendencies of obscurations, it is untroubled. The word "and" (cing) has the sense of "because." Because it is pure from the beginning, it appears naturally; because it is untroubled, it is naturally luminous.
If one asks: "Even though stains and their habitual tendencies exist, why is it pure and untroubled?" It is because those are not its nature. Just as dust, smoke, and mist are adventitious to the sky, the stains are merely adventitious to it.
Therefore, all phenomena are by nature luminous clarity (ābhāsvara). If it were not so, no one would ever attain awakening (bodhi); for if the nature of the mind were defiled, it would be illogical for that which exists—the mind—to be exhausted. Consequently, the mind itself, which is by nature luminous clarity, is the cause of awakening and is the fruit of awakening. That awakening, moreover, is the utter purification of the mental continuum through the exhaustion of all obscurations (āvaraṇa) along with their habitual tendencies (vāsanā). That very state is the dharmakāya; it is called a "body" (kāya) because it serves as the ground and the locus for the phenomena comprised within the saṃbhogakāya and nirmāṇakāya. In that regard, by virtue of the dharmakāya itself, the Blessed Buddhas are self-arisen; having exhausted all obscurations, they have become solely themselves, meaning that only their own nature appears. Through the three bodies, the five wisdoms (jñāna) arise. In that context, their five wisdoms are: the mirror-like wisdom, the wisdom of equality, the wisdom of individual discernment, the all-accomplishing wisdom, and the wisdom of the utterly pure dharmadhātu. Among these, the mirror-like wisdom is pure, infinite, and permanent, like a stainless mirror; it serves as the locus for the other three wisdoms and is the place where the reflections of all other wisdoms appear. Through the appearance of those reflections, the Tathāgatas come to perceive all phenomena in every possible aspect.
The wisdom of equality is that which, being constantly associated with great love and great compassion, knows all sentient beings to be without distinction from oneself. The wisdom of discernment is that which is unimpeded regarding all objects of knowledge and serves as the basis for all meditative absorptions and dhāraṇīs; it displays all the perfections of oneself within the maṇḍala of the retinue and causes the great rain of Dharma to fall. The wisdom by which the Tathāgatas perform the welfare of infinite sentient beings throughout all the infinite world-systems by means of emanations of body, speech, and mind is their wisdom of accomplishing activities. The wisdom by which the Tathāgatas perceive the utterly pure suchness of all phenomena—perceiving it to such an extent that all stains of conceptual signs are completely non-apparent—is their wisdom of the utterly pure dharmadhātu. Among these, the first three wisdoms are the saṃbhogakāya. The fourth is the nirmāṇakāya. The fifth is a portion of the dharmakāya; because it is both self-arisen and the fifth wisdom, it is so designated, which is the meaning of the term "Tathāgatas." Regarding the phrase "from that," it means from that cause which is naturally luminous. The phrase "expressing the method" indicates that for those who have become the result, the method is shown to be the primary factor.
In this way, even if the cause exists, it will not become the result without realizing the method; for since the cause is beginningless, it would follow that everyone would have attained awakening from the very beginning. Therefore, the method is shown to be primary. If one asks what that is, it is said: "The yoginīs," and so forth. The "yoginīs" are the five ḍākinīs. The "mother of union" is Mahāmāyā. "The three realms, without exception" refers to all the three realms; those who have truly arisen from them are the lords of the families and the families themselves. If one asks why they are the three realms, it is because they are subsumed within the vajra element of the three secrets of the tathāgatas. If one asks why they are the method, it is because when the perfect cause—the characteristic of being a vessel for awakening—exists, meditating upon and reciting these very [deities] along with their retinues causes one to swiftly attain awakening; and having attained that, through these very [deities] and those subsumed within the saṃbhogakāya and nirmāṇakāya, others are caused to attain the three types of awakening according to their respective vessels. Regarding "without exception, leaving none behind": "without exception" means that among those three groups, such as the yoginīs, not even a single aggregate is omitted. "Leaving none behind" means that within a single aggregate, not even a single deity is omitted. Since it is both without exception and leaves none behind, they are so called.
"Accomplished" means that for practitioners, the path and its result are naturally perfected through mere consciousness. Why is it accomplished? Because it sports with all things through illusion; for all these states, such as the path and the result, depend solely upon the Great Illusion. Having provided the explanation for what was previously taught as "accomplishing the three worlds," in order to provide the explanation for what was previously taught as "bestowing all desires," he said, "all buddhas," and so forth. "All buddhas" refers to the buddhas. "Seizing" means summoning for the sake of oneself or for the sake of one's own purpose. "Supreme gods" refers to the principal deities, such as Śakra and others. "Enjoying" means utilizing them after they have been summoned. "Yoga" is absorption. "Lord of that" means having attained mastery over entering and arising from meditative equipoise. "Illusion" means manifesting and displaying armies and so forth, whether existent or nonexistent, as appropriate, and also making them invisible. "Stupefying" means bringing about a state of fainting. "Paralyzing" means making them motionless. "Expelling" means moving them from their location. "Killing" means destroying those who cause great harm to the Three Jewels and so forth. By the word "and so forth," the loss of limbs, infectious fevers, being seized by rākṣasas, and so on are included. "Empowerment" means becoming subject to control; this refers to mastery over the activity of bringing others under one's power.
Summoning is of two types: summoning by the feet and summoning as a mass. The first comes from the earth; the second comes from the sky. The actions are the three: the actions of empowerment, summoning, and entering the bodies of others in another's village. By the word "and so forth," one should include transference and the like. The activity is the practical application of these in the village of others and so on. Invisibility is to make oneself unseen. Enmity is to cause those who are mutually attached to become hostile. Stupor is to be mute. Going underground is to enter the gateway of the asuras. Regarding the term "Vidyādhara Cakravartin," one who possesses the power to subdue and to care for the vidyādharas is a cakravartin; that is the actual nature of it. The three—immortality, lack of aging, and lack of illness—are easy to understand; the meaning of the word "and" in "the very state of being without illness" should be understood. The remainder is that all these, such as delusion and so forth, are to be performed by this illusory knowledge of the yoginī. "Illusion" refers to Mahāmāyā, and that itself is knowledge. Because it joins all the qualities of a buddha into a single taste, it is yoga; since it is both yoga and the illusory knowledge, it is called by that name. Thus, some applications of the actions, such as seizing from all the buddhas and so forth, are described in this very tantra, while others are to be observed by following other tantras.
Regarding the phrase "merely by means of consciousness," this refers to the mere practice. To demonstrate that practice, the text says "mantra" and so forth. "Mantra" refers to the collection of mantras. "The form of the syllables" refers to the forms produced from the syllables; the meaning is "of those mantras and the forms of the syllables." "Yogins" refers to the practitioners. "Sport" refers to the playful manifestation of the accomplishment of activities and so forth.
If one asks how the mantra is to be practiced, it says: "Recitation and contemplation." "Recitation" is the verbal recitation. "Contemplation" is the mental recitation. If one asks how the form of the syllables itself is to be practiced, it says "meditation" and so forth. "Meditation" is the continuous engagement of the mind in the visualization. "Samādhi" is the abiding of the mind upon that very object of focus.
The phrase "recitation" and so forth shows the result of how it is practiced. "Recitation" refers to the chanting. "Knowledge" (vidyā) refers to the Great Illusion (Mahāmāyā). "Action" refers to performing all activities such as summoning and so forth. The second occurrence of the word "knowledge" indicates the insight (prajñā) arising from meditation. That, moreover, is the completion of the meditation on the body, wherein one clearly visualizes oneself in the form of one's own deity. "Accomplishing the siddhis" means that by means of that, the practitioner accomplishes the Great Seal (mahāmudrā). The word "whatever" indicates that it also accomplishes all activities.
The accomplishment of Mahāmudrā is the complete manifestation in the form of one’s own deity, such that it is seen by oneself or others. In order to show how to practice this with ease, it is said, "without ascetic observances" and so forth. Here, the word "without" is to be connected with the preceding term "performing," meaning that [these things] are not to be done. "Ascetic observances" (vrata) refer to the three ablutions, the changing of the three garments, and so on. "Austerities" (tapas) refer to eating greens, eating only at dawn, and so forth. "Difficult practices" (duṣkara) are those that are hard to maintain; this is what is taught here. The related instructions for this are fasting and the absence of vows. In that regard, "fasting" is not eating at improper times. "Vows" refers to the restraint of desire, and even if one is a householder, it means practicing celibacy. "Pleasure" is the pleasant feeling that arises simultaneously with the five sensory consciousnesses. "Joy" is the pleasant feeling that arises simultaneously with the mental consciousness; by means of that, practitioners achieve their goal. The "Great Ḍākinī" arising from meditation is the external woman who is the "insight" (prajñā). The "method" (upāya) is approaching her; it is the practice of approaching her while meditating on oneself in the form of Śrī Heruka. By the word "and so forth," the five types of offerings and the five sensory qualities are also included. Through these, one should always [practice] during the intervals between sessions. If one asks, "How do insight and method temporarily become joy and pleasure?"
It is said, "Abiding in the center of the navel," and so forth. The "navel" refers to the center of the lotus. If one asks who is situated in its center, it is said, "The hero," and so forth. Because he possesses uninterrupted diligence, he is the "hero," namely Vajrasattva. If one asks in what vessel he resides here, it is said, "In the karṇikā," and so forth; this refers to the karṇikā of the navel lotus. It is the "sphere of activity" because it is to be kept secret and hidden within the secret sphere of activity; the meaning is the vessel of the union of the sun and the moon. Having thus shown the vessel in which he resides, in order to show his nature, it is said, "Mind," and so forth. "Mind" is consciousness. It appears that even a single word is used for the sake of emphasis, as in the examples: "drinking only water" is called "eating water," and "eating only wind" is called "eating wind." Likewise, here too, since there is no apprehended object apart from consciousness, the word "mind" is used to emphasize that these various things are "mind-only." That mind, moreover, is "mindless." If one asks why it is "mind," it is because there is no apprehended object. If one asks why it is "mindless," it is because, in the absence of an apprehended object, there is also no apprehender. This is because in the world, the apprehension of an object is renowned as "consciousness," and since consciousness itself is the "mind," it is both the "mind" and the "mindless," and is thus "mindless." If it is devoid of mind because it lacks the characteristic of an apprehender—
If it is asked: "If that is without mind, then by possessing what characteristic of mind is it called 'mind'?" it is said: "It is the form of mind." Because it is luminous, it is the form of mind; it is that which is called mind, appearance, experience, total clarity, and so on, up to "not being hidden." Because this nature exists in it, it is the form of mind; by possessing that characteristic of the form of mind, it is called "mind."
If it is then asked: "Even though all consciousness is of such a nature, what specific nature does the Hero (Vīra) possess?" it is said: "Wisdom," and so forth. "Self" (rang) means the innate (gnyug ma). "Nature" (bzhin) is its essence, its own nature. Because it makes things known, it is "wisdom" (ye shes); because it is that which is to be known, it is "the knowable" (shes bya). "Wisdom and the knowable" is a copulative compound; because this nature of wisdom exists in it, it is established as having the nature of wisdom. In that regard, for ordinary beings, even that which is not the nature becomes the knowable, because they impute the apprehended and the apprehender. This is because the aspects of the apprehended and the apprehender appear to them despite not existing as real entities. Whatever is non-existent and not a real entity is not the innate nature of consciousness. If one asks what it is, it is an imputation by delusion; because it is grasped as a sign by delusion, it is called "the sign of delusion."
Whatever objects of knowledge are not of the nature [of the mind], their wisdom also becomes non-natural, and these are delusions. Thus, by the power of delusion, even that which is non-existent and not a functional entity appears; therefore, that delusion is not their [true] cognition, because it is the cause of the appearance. That delusion is a corruption of the intellect, but it is not the innate nature of the intellect, because the stains are adventitious. Therefore, even that which is non-natural is their cognition. The ultimate bodhicitta is the essence of wisdom free from conceptual elaboration (prapañca), and conceptual elaboration is delusion. Consequently, because all conceptual elaborations are absent therein, its wisdom is the very nature itself and not delusion, because all signs of conceptual elaboration do not appear and have subsided within it. That very nature is the object of knowledge, and it is neither non-existent nor a non-entity. By that half-verse, the nature of the essence of the non-conceptual wisdom of the Hero’s ultimate bodhicitta is directly shown, while its essence of great bliss (mahāsukha) is shown by implication, because non-conceptual wisdom and great bliss are coemergent (sahaja). As it is said in the Dhāraṇī of Entering Non-conceptuality: "When the Sons of the Conquerors abide firmly in the non-conceptual intention regarding this sublime Dharma, they gradually transcend difficult-to-cross conceptualization and attain the non-conceptual, which is utterly peaceful and immovable."
"Mastering the unequal, it is equal; the bliss of non-conceptuality is obtained by the bodhisattva from that." Thus it is said. "In this sublime Dharma" refers to the Great Vehicle (Mahāyāna). "Sons of the Conquerors" refers to the bodhisattvas. "Firmly abiding" means abiding without wavering. "This conceptualization is difficult to cross" refers to the four types of conceptualization. "Having transcended them in succession" means having passed beyond them. "Attaining non-conceptuality" means attaining the wisdom (jñāna) that is non-conceptual and free from proliferation (niṣprapañca). Therefore, one will attain the bliss of that very non-conceptual wisdom. Because it is free from afflictions (kleśa), it is "utterly peaceful." Because it is without decline, it is "unwavering." Because it excels all mundane and supramundane bliss, it is "sublime." Because it actualizes whatever is desired and however much is desired, it is "mastering." Because it is of the same nature as other blisses, it is "equal." Because it is distinguished by those four special qualities, it is also "unequal." "I shall explain that hero who has become such" is the meaning. If one asks, "In which vehicle is this renowned?" it says "the teaching of the Buddha." The teaching by which one becomes a Buddha is the "teaching of the Buddha," which is the meaning of the Great Vehicle. If one asks, "Since it was already shown by the previous half-verse, what is the point of explaining it again?" it says "profound" for that reason.
Within the Great Vehicle, the Secret Mantra Vehicle is profound. This is because, compared to the system of the Perfections, the system of Secret Mantra accomplishes awakening much more swiftly through the meditation on the form of the mudrā of bodhicitta along with its retinue; thus, they are of differing characteristics. Furthermore, since that has not yet been explained, it is said, "Therefore, it shall be explained." This is expressed in the passage beginning with "The āli and kāli," and so forth. In that context, "there" refers to the union of the sun and the moon. "To be joined" means to be joined for the purpose of binding them together. What is it? It is the "line," which arises from the extremely subtle aperture in the center of that very moon of the Hero; it is indivisible and uncuttable, like a fine thread of light resembling the fiber of a lotus root. How are they joined? It is said, "having made the āli and kāli equal." That which possesses the equality of the āli and kāli is so described. How is that so? They are joined like a string of pearls. How are they made equal? Because the kāli is divided in half into two portions; the term kāli is explained as referring to that, and having excluded ṅa and ña, they are made into two sets of sixteen. Therefore, one should wrap them by circling them in three layers with the lines of light that have become equal, arranging the syllables upon the moon in the sequence of their recitation. In that regard, the āli are in the central garland.
In the final two, there are half of the kāli [consonants] each. As it will be taught below: "The garlands of excellent letters," and also from the Śrī-Cakrasaṃvara-guru: "From the letter ka to ha, excluding ṅa and ña, they should be arranged. From dha up to kṣa, the two garlands should be written equally. One should place them upon a moon maṇḍala, situated in the center starting with a and so forth."
Regarding the phrase "upon the lines" and so forth: when the other lines of light—the blazing fire of the desire of insight—rise upward into the vīra, at that time it causes [the nectar] to flow downward. This "dripping" is indicated by the word "flowing," meaning a continuous stream. If one asks, "What is it that flows by that which causes it to flow?" it is said to be "amṛta." Because it is liberation and because it is inexhaustible, it is amṛta; it is great bliss.
If one asks, "Of what nature is it?" it is said to be "in the form of a drop." This means that the vīra exists in the form of a white drop, the color of great bliss. If one asks, "In what manner does it flow?" it is said to be "in the manner of semen." Because the flavor of pure wisdom is cool and of a nature that melts into bliss, it is indicated by the word "semen" due to its similarity in quality to semen. In that manner, it flows and drips; that is the meaning of "it will drip."
By the terms āli-kāli and so forth, it is shown that the vīra is well-established therein.
By the phrase "upon the drawing" and so forth, its function is shown; by the phrase "in the manner of fluid" and so forth, its specific nature is shown. By the phrase "in the form of a drop," its aspect as a mudrā is shown. Furthermore, if one asks how it becomes the aspect of a mudrā, it is explained here: that subtle drop, white like the moon, is the mind, because it is luminous within. Furthermore, that which abides in just that is "mind-only," because no other object apart from it is perceived. Furthermore, because there is no grasped object, there is no grasper; that is its "mindlessness," and for that reason, it has the form of emptiness. Furthermore, its clarity and bliss are the form of the mind. Furthermore, because the mind abides in just that, all signs of conceptual elaboration subside; that is its nature, called "wisdom" (jñāna).
That extremely subtle aspect of the wisdom-mudrā of Vajrasattva is also stated in the Glorious Guhyasamāja: "Abiding in the center of the expanse of space, one should meditate on a moon maṇḍala. Having visualized the form of a Buddha, one should meditate on the subtle yoga. At the tip of the nose, imagine a mustard seed. Within that mustard seed, which is both moving and unmoving, meditate on the delightful abode of wisdom, as analyzed by secret wisdom."
And in the Glorious Vajrāmṛtodbhava Tantra, it is also taught that this subtle yoga possesses four qualities: "Abiding in the unmoving state of awareness, one should contemplate the concentration of amṛta."
One should practice the supreme concentration of suchness in the form of a drop of nectar. That which is called the suchness of emptiness is described as being like the moon in the center of the sky. It is inexhaustible, undecaying, and subtle; it is the indestructible Vajrasattva. The deity who dwells in the center of the navel, within the secret sphere of the filaments, abides there. From the center of the bhaga and liṅga, it will descend in the form of fluid. Thus it is said. Therefore, one should perform the yoga and the activities according to the sequence of the recitation.
As for the claim of some that, in this tantra, one meditates on the four cakras in the four locations, ignites the inner heat (caṇḍālī), and thereby warms one's own four cakras; and that from that, having arisen and radiated out, the cakras of all the Buddhas are warmed and melted, and the resulting [fluid] returns, enters the cakra of great bliss, and the nectar drips from the syllable HAṂ—this is all collected and applied here. That is not logical, because there are no words teaching that. Furthermore, while all tantras have various modes of realization, this tantra is an extremely concise presentation of the realization.
The passage beginning with "whatever" and so forth teaches another activity. The "faculties" are the eyes and so forth. The "path" is the objects themselves. "Will arise" means to be attained. Whatever things are seen, heard, smelled, tasted, touched, or whatever else it may be—all of those are the nature of the Buddha.
All of these, without exception, must be ascertained as the nature of the Buddha. If one asks what the nature of the Buddha is, it is by way of its essential nature—that is, its natural and uncontrived state. Up to that point, the beginningless and endless dharmadhātu is the nature of all phenomena; that very dharmadhātu is the supreme nature of all Buddhas, and by that nature, all beings are the essence of all Buddhas. It is not by nature alone, but also by the yoga of supreme establishment. Although it is not explicitly stated, the word "also" (kyang) should be understood. "Supreme" refers to the supramundane, non-conceptual wisdom renowned as the "Hero" (vīra). "Established by that" means generated and emanated; the meaning is that one should become concordant with the vīra-tantra. The yoga of that is "extraordinary resolve," meaning one should resolve that these forms and so forth in the eyes and other sense faculties are the concordant results of the Hero himself.
By the phrase "the great samaya" and so forth, another practice is taught. Samaya refers to the deities of the maṇḍala. The lord of the maṇḍala together with them is the "great samaya." Its "accomplishment" (siddhi) is its generation. The particle "ni" is used to complete the sentence. That accomplishment is achieved through the "great pill" (guḍikā); the pill is the bindu of wisdom, which is the fourfold circle of bindus. The central bindu is the great pill.
This is the generation of the fourfold cycle of drops. If one asks, "What is to be done with the accomplishments of the maṇḍala?" it is said, "The Great Illusion," and so forth. The Lord of the maṇḍala, the glorious Heruka, is the Great Illusion, and his consort, the Buddha-Ḍākinī, is also the Great Illusion, because they are of a single nature. Their union consists of embracing, kissing, and so forth; one should practice that union and the vow. In that regard, the union is the subtle white drop abiding in the center of the sun and moon joined at the karṇikā of the navel lotus. The vow is the Cakrasaṃvara, the performance of the action of great bliss at the end of each breath and the visarga. This is what was previously taught in the verse beginning, "At the end of the blazing upon the line," and so forth.
If one asks, "Is this all that is to be done?" it is said, "The five offerings," and so forth; the meaning is that these ten are to be performed together. This is the wisdom drop. From that drop which has descended into the lotus of the ḍākinī, one should gradually emanate clouds of the ten forms, such as flowers and so forth, to pervade each [direction]. Because they are to be utilized as flowers, incense, lamps, perfumes, and divine food, they are the five offerings. Because those not yet attained are desired and sought after, they are "desires." Because those already attained are to be cultivated and utilized again and again, they are "qualities."
Since they are both desires and the five qualities, they are called the "qualities of desire," which are excellent forms, sounds, smells, tastes, and tactile objects. In that regard, the summary verse teaches the secret offering and the offering of suchness, while the remainder teaches the outer offering. Having pleased the deities, it is said in the midst of that: "The Lord of Accomplishment," and so forth. "Should be known" means it must be ascertained. "Permanent" refers to the accomplishment of Mahāmudrā, because it is undecaying and utterly inexhaustible; "one will attain that" is the remainder of the sense.
Having thus taught the meditation along with its summarized benefits, now, in order to teach the recitation along with its common benefits, it is said: "Whoever," and so forth. "Knowledge" means awareness. "By means of accomplishment" means through practice. "Deities" refers to the gods. Their "abode" is their domain. "Goddess" is an address to Buddhadākinī. If one asks, "Is this truly so?" it is said: "By truth," and so forth; the meaning is to emphasize that one speaks only the truth and never a lie.
If one asks, "Well then, who is the deity of that wisdom? What is its power? What is its nature?" it is said: "To you," and so forth, meaning "I shall explain it to you." This connects with what follows below.
Regarding the question, "What is the deity?", the answer is: "You and I, O Mahāmāyā," which is the meaning of "knowledge" (vidyā). Regarding the question, "What is its power?", the answer is: "The three worlds are accomplished." Regarding the question, "What is its nature?", the answer is: "The excellence of the Mahāmāyās." Here, "excellence" (bhadra) refers to sporting and playing; it is the meaning of the bhaga where the sun and moon are joined. Furthermore, that is the equality of the yoginīs, and that itself is the place of play for the yogins. "The garlands of syllables" refers to the three types of garlands of vowels and consonants; "encircled by them" is the remainder of the phrase. That which is in the center is the Hero, the glorious Heruka, and that union is the Buddha-ḍākinī. "Whoever" refers to one who is blessed by the Hero, abiding in the union of the sun and moon adorned by the three garlands of vowels and consonants. "By mere thought" means by mere recitation; how the recitation is to be performed will be explained in the second definitive teaching. "Moving and non-moving" refers to the three external worlds. "Accomplished" means brought under control. "According to one's desire" means just as one wishes. "Having relied upon" refers to the yoginīs. By whom? By the Vajrayoginīs.
The "yogic self" refers to the deities of mantra. "Causes to be seen" means that by means of that, one is made to see. "Will bestow the great accomplishment" means that it bestows the eight types of great accomplishments, such as the sword, the eye ointment, and so forth. Regarding "Tathāgata," because they have realized suchness, they are called Tathāgatas; these are the Buddhas and Bodhisattvas. Their "glory" is their excellence. "Acting for the benefit of sentient beings" is performed by that very yogi. "Wine" should be connected with the term "summoning." "Life" means longevity. "Diligence" is enthusiasm. "Majesty" is power. "Divine eye" is the visual consciousness. "Miraculous power" is the superknowledge of miraculous power. "Drinking the moon" means drinking the nectar (amṛta). "Every day" means drinking it day by day. "Will obtain" is the remainder of the complete verse. To further explain that very teaching on long life, it says "at that time," and so forth. "At that" refers to the yogi. "Increase" means extending for a long duration. "Will become" means to obtain. That which possesses the state of remaining for as long as a great eon is called by that name. Regarding "miraculous display" and so forth: because it individually captivates the minds of sentient beings, it is a "miraculous display." Furthermore, there are three types: the miraculous display of miraculous power, and...
These are the miracle of telepathy and the miracle of instruction; they are, respectively, the clairvoyance of miraculous power, the clairvoyance of knowing the minds of others, and the clairvoyance of the exhaustion of defilements. The one who performs these is the yogi. "A body that one can never tire of beholding" means a body that one never grows weary of seeing; this is connected with the phrase "manifesting." "One's own form" refers to one's own body. "Completely transforming" means assuming the form of another. "As soon as it is thought in the mind" means immediately upon the mental formulation, following the thought, "I shall become this form."
To demonstrate the summary of the benefits, it is said, "by reciting," and so forth. "Accomplished by reciting" means while currently reciting; the meaning is that it is accomplished by the mere repetition. "Meaningful" means possessing power; it is "meaningful" because once accomplished, it unfailingly bestows the results as they have been described. "Knowledge" (vidyā) is an address, "O Knowledge!" "You" means that there is no other knowledge equal to yours. "The three worlds" refers to the families of the Tathāgata, Vajra, and Padma. "Scripture" (āgama) refers to the sādhana. "Beautiful one" is an address. "Sovereign of Yoginīs" refers to the aspect of method. "Of the Great Knowledge Woman" refers to the aspect of insight. If one asks what these are:
The Great Illusion. Accomplishment is the practice of that. Signs are the marks, which are the various types of power. The definitive explanation of their meaning is the commentary. This is the first definitive explanation from the Commentary on the Glorious Great Illusion entitled Endowed with Qualities.
Then, from that, the twelve syllables known as the "Excellent Syllables of the Great Sovereign Yoginīs" constitute a verse of a single line. Regarding the phrase "Then, from that" and so forth: "Then" refers to the occasion when the recitation has been fully completed. "From that" refers to the period immediately following the meditation on the deity’s body. "Of the Great Sovereign Yoginīs" is to be connected with the word "excellent"; "excellent" refers to the hero together with the heroines. "One should contemplate them at the karṇikā of the navel lotus" is the remainder of the sentence.
If one asks, "What is to be recited here?" the text says "Secret" and so forth. It is "secret" because it is to be concealed and does not manifest openly. Alternatively, it is "secret" because it summarizes the suchness of the deity; since it is both secret and a syllable, it is called by that name. "Application" refers to the absorption of the deity. "Accomplishment" is the perfection of that. "Result" is the concordant cause of that perfection, which is the accomplishment of Mahāmudrā. "Bestowing" means bestowing that very thing in its excellence; it is the bestowing of the result of the accomplishment of application.
"By mere thought" means that, apart from the actual accomplishment of this application, even by mere recitation, the supreme desired goal—the supreme state of a Vidyādhara and so forth—is bestowed. One should visualize the secret syllable in the center of the union and place the Hero at its head, and then perform the recitation; this is the intended meaning.
If one asks how the recitation is to be performed, it is taught by the words "the first syllable" and so forth. The "first syllable" is the praṇava (Oṃ), because it is seen at the beginning of most mantras. Its "application" is to be pronounced slowly. "Exhaling" refers to the vital breath (prāṇa) moving upward. The word "should" connects to the phrase "of the yogi." "The end of the eighth" refers to the syllable Ha. Regarding "with U" and so forth: just as Ū is joined below Ha and a bindu is placed above Ha, when combined, it becomes Hūṃ.
If one asks what kind of exhaling and inhaling it is, it is taught as "abandoning existence and non-existence." The phrase "in sequence" is the remainder. In that regard, the meaning of Oṃ is mere wisdom (jñāna), for the Śrī Guhyasamāja states: "Oṃ is the heart of wisdom." The meaning of Hūṃ is the equality of the non-appearance of body, speech, and mind, for it is said: "Hūṃ is the indivisible equality of the three vajras of body, speech, and mind." Therefore, by observing that these various phenomena are shown by Oṃ to be mind-only, one abandons [the notion of] entities.
These various [appearances] are merely mind, being without intrinsic reality; because there is no entity apart from mind, even that very mind of various appearances is without appearance, and thus one enters into equality, which is indicated by the syllable HŪṂ. By looking at that, one completely abandons the notion of non-existence.
If one asks, "How then should one view the entry into mind-only and equality here?" the oral instruction is as follows: having recited the supreme mantra, one should visualize the breath of the Hero as the rays of wisdom-light moving upward together. By emanating those, one transforms the various [appearances] into the nature of the Buddhas. Then, having recited the seed-syllable, one meditates on those various Buddhas in the form of one's own deity; this is the view of mind-only. Then, by reciting HŪṂ, as the breath enters, one gathers the various Heroes back into [the deity]; this is the view of entering into equality. Both of these should be performed slowly and repeatedly, as long as they remain gentle; this is the recitation in this tantra.
Regarding the statement that this is practiced without difficulty: "In that regard" refers to the recitation. "Vow" refers to the absence of fixed rules regarding silence, bathing, begging for alms, and so forth. "Holding the rosary and mantra" refers to the vital wind. "It will be reversed" means that what appears in other tantras should not be applied here, but rather should be reversed. One should also look to the meaning of the phrase "others and others."
The meaning is that all other actions besides that should also be averted. Now, if one asks: "Recitation is verbal expression; is it only recitation that is to be expressed here, or should the body and wisdom also be meditated upon?" it is for this reason that the words "mantra and so forth" are spoken. Yoga is the meditative absorption (samādhi) that focuses on suchness (tattva). That yoga is of three types, or three distinctions. From what? Because it consists of mantra, form, and the nature of phenomena (dharma). In that regard, the speech that clarifies suchness is mantra. The body of the deity is form. The wisdom of the meaning of the mantra is phenomena. The phrase "by the three types of wisdom" refers to the three types of yoga just mentioned, and not to mere verbal expression. Regarding the phrase "one will not be habituated to the faults of existence," the meaning is that one will be liberated from the faults of existence, such as sins and the like. "In that way" refers to the three yogas. "Continually" means every day. "Always" means during each session. "Vajrasattva" refers to the glorious Heruka. "Equal" means equal to him. By the word "also," one is equal to the Vajra-ḍākinīs as well. "She" refers to the yoginī. "Will be accomplished" means will be perfected. In this context, one should meditate with the divine pride (ahaṃkāra) of the body of Heruka or the ḍākinīs.
Place the root mantra in the center of the praṇava and the syllable hūṃ. Reciting it slowly and gradually, one should place the vīra-bindu upon the bindu of the vidyā-syllable contained within the union of the sun and moon—the meaning of the mantra. Through the light arising from that, all things are transformed into the nature of the Buddha, and these are then manifested in the form of one’s own deity. By perfectly withdrawing them back into the vīra-bindu, one should realize the meaning of the mantra.
If one performs the recitation for six months through the yogas of mantra, form, and dharma in this way, one will attain the corresponding siddhi. Whether one attains it or not, one should perfectly accomplish the activities exactly as they are by being thoroughly endowed with the vidyā-syllables. Therefore, in order to correctly demonstrate the vidyā-syllables and their application, it is said: "The color of Indra," and so forth. By the word "Indra," the lham bu chu gshel (a type of plant) is indicated. The "first syllable" is the praṇava. Its meditation is applied for the purpose of piercing. "Knowledge" (vidyā) refers to the yogi who possesses knowledge. "By him" refers to the yogi. "This" refers to the object to be accomplished. "Immediately" (moy la) is an indication of "swiftly."
By these [means], one should visualize the yoga of the Buddha-ḍākinī and so forth as having the color of saffron, and then visualize the praṇava in the vessel of the vīra as having the color of saffron.
Place a hero in its drop. By means of the supreme mantra, transform the hero into red as well. Having emanated two figures, such as a hero and so forth, visualize a lasso at the tip of one ray of light and a hook at the tip of the second. Bind the neck of the object of accomplishment with the lasso and pierce the heart with the hook. Visualize that they are summoned swiftly, and they will be summoned in an instant—this is what is taught.
Regarding the phrase "the second letter," it refers to the second vowel, which is Ā. That which is "endowed with it" is the hero placed upon its head. "Visualizing that" means that the practitioner of the yoga of one's own deity transforms the subtle particles of the object of accomplishment into a red color. "Vividly meditating" refers to the various types of objects of accomplishment, whichever one desires. "All of them" refers to the objects of accomplishment.
Regarding the phrase "the three worlds" and so forth, the meaning of "again and again" should be understood here. If even the three worlds without exception are brought under control, what need is there to mention hundreds or thousands of living beings? By these [instructions], it is taught that from among the six deities, one should perform the yoga of whichever is appropriate, making it as red as a hibiscus flower (javākusuma). One should place the letter Ā, red like a hibiscus flower, in union. Placing the hero upon its head, one transforms the color by that very [letter]. Visualizing that the subtle particles of the object of accomplishment are cooked by its rays of light and prostrate at one's feet, if one contemplates them being brought under control, then everything will be brought under control.
Regarding the phrase "Brahmā" and so forth:
Regarding the term "Desire-Master" (kāmeśvara): "Master" (īśvara) refers to Māra. Because it is inexhaustible, it is a "syllable," namely the Mind-Vajra. It is the syllable of the secret syllable. In some source texts, it appears as the "wisdom syllable" (jñānākṣara); "wisdom" refers to the Hero (vīra), and it is his syllable. In either case, it refers to the syllable HŪṂ. Furthermore, for the purpose of summoning, it is red like the javākusuma flower. "Incited by that" means to urge and dispatch. If one asks how to incite it, it is by means of the initial application of the ritual of summoning. Others say that one summons by drawing the breath inward with the syllable HŪṂ. Some say that in this tantra, one should perform the application of summoning with light arising from the Hero, like the trunk of an elephant.
Regarding the supreme method of summoning into a mass, it is taught with the words "the syllable A and so forth." "A and the syllable" is a disjunctive compound. "Endowed with those" means a practitioner endowed with either the syllable A or the syllable HŪṂ. The "threefold application" refers to the three types of application. "Well-abiding in body, speech, and mind" means abiding in the body, throat, and heart of the one to be accomplished. Furthermore, having performed any suitable yoga from among the six deities—such as the javākusuma—one should place the Hero at the head and the bindu of the syllable Ā or HŪṂ within the union (saṃpuṭa). Then, having mounted the object of accomplishment upon a wind maṇḍala generated from the syllable YAṂ, [one should proceed].
It is taught that if one visualizes two red streaks of the Hero’s light rays binding the throat and piercing the heart with the sequence of the noose and the hook, the target will be summoned instantly from the sky. Regarding the syllable khe and so forth: it is taught that by meditating on a white-bodied deity with four faces holding a skull-cup, whose nature is passion and who possesses a passionate mind, and then visualizing light rays in the form of tubes emanating from the Hero placed upon the head of the syllable khe entering the secret place of the target, filling it with semen, and drawing it into the skull-cup, the semen will be summoned in an instant. Regarding the syllable ci and so forth: it is taught that by meditating on a yellow-colored deity with a horse’s face and yellow light rays arising from the short syllable ci, and visualizing light rays from the Hero situated on the head of the syllable ci in the form of an elephant’s trunk drawing wine from a vessel filled with wine until the vessel is full, it will be filled in an instant. Regarding the syllable ra and so forth: by meditating on a red-colored deity with four arms and four jackal faces, possessing great majesty and a wrathful nature, and visualizing light rays in the form of rākṣasas and lotuses emanating as before, drawing blood from the body of the target, it will occur just as before. Thus, in the context of these six vidyā-syllables, the placement upon the six limbs of the yoga of one’s own deity is also taught.
Regarding the phrase "the six syllables" and so forth: the "six syllables" refers to the six syllables of the vidyā-mantra just mentioned. "Endowed with that" is to be connected with the phrase "should be applied." "Upon the body of one's own deity" is the remainder of the sentence. If one asks where they are to be endowed, it says "in the six locations," which means "in the six limbs." By such means, the Vajrayoginīs will be accomplished, but not otherwise. In this context, "Vajra" is Śrī Heruka, and "Yoginīs" refers to the five ḍākinīs. Alternatively, "Yoga" is Śrī Heruka, and "Supreme Bliss of the Ḍākinīs" refers to possessing the supreme bliss arising from engaging together with those Yoginīs. To indicate those six locations, it says "the two eyes" and so forth; "mind" refers to the heart. By the word "and," the tongue and the body are also included. Another form of yoga is taught: "the lion" and so forth. "Lion" refers to the Hero (Vīra). That which possesses his display is so called. "Mudrā" refers to the union of the sun and the moon. "Should be bound" means one should visualize the binding with the three strings of syllables as previously explained. "By the yogi" means abiding in the yoga of Śrī Heruka surrounded by the four goddesses. "Prāṇāyāma" refers to the exhalation and inhalation of the breath.
Regarding the phrase "having bound," it means that by making [the mind] extremely subtle in stages, it becomes perfectly stable. "Meditating" means meditating while looking at that very Hero through the aperture of the moon. "Blazing in that instant" means that from the mind being firm upon the Hero, the flames of the fire of wisdom arise and blaze, which is to say, they illuminate. As it is said, "blazing as far as it reaches," the passage beginning with "Akaniṣṭha" is taught.
The seven worlds are the subterranean realm, the surface of the earth, the atmosphere, and the first, second, third, and fourth concentrations. The three concentrations are each distinct, while the fourth concentration contains eight other abodes. The last of these is Akaniṣṭha; for that very reason, it is described as "the ultimate limit of the abode of Akaniṣṭha." In that context, "those who move" are sentient beings, while the abodes such as the celestial palaces are "those who do not move."
Now, wishing to show that this Hero is seen as the very appearance of all sentient beings, he says "of all," and so forth. "Of all" refers to the minds of all, which is to say, all sentient beings. "Having meditated on that" means having become familiar with it, because one's own mind itself appears as those various things. "That is not realization" means that it is not the seeing of suchness, because to the immature, its unreal nature appears. "The play of the world" means playing in various ways, because it is conceptualized in those various dualistic forms.
Regarding the phrase "complete destruction": if it were perceived by everyone, the play of worldly existence would have been destroyed from the very beginning; however, it has not been so up to the present. Because it is thus, it is said, "this wisdom is secret." Wisdom is the non-dual suchness (tathatā) called "the Hero." "Secret" means hidden from the spiritually immature. By whom? By those who are deluded and do not see the nature of reality. What is that wisdom like? It is said to be "unmanifest and without letters." It is "unmanifest" because it transcends the domain of speech. It is "without letters" because it is not an object of mental expression. If one asks, "Who then knows its ultimate meaning?" it is said, "the Buddha," and so forth. The particle hi is used here in its sequential sense to indicate a definitive restriction, meaning "by the Tathāgata himself."
If one asks, "If the Tathāgatas also perceive that nature only later, then others would also see it; or, if it is the domain of Vajrayoga, then others would also see it through that yoga," it is therefore said, "yoga," and so forth. Because it is exclusively unmoving, it is "sleep" (nidrā) due to its similarity in nature to sleep. Since this is both yoga and sleep, it is "yoga-sleep." To be "perfectly endowed" with it is to possess it. To demonstrate that very point, it says "as a mass," and so forth.
"Form" refers to the nature of all phenomena. "One" refers to the single taste of mere clarity, devoid of appearance. "Mass" refers to those very [phenomena] being intensely condensed, made into a subtle mass the size of a tiny drop, like a mustard seed. These demonstrate the accomplishment of the hero's mudrā in the form of a body. "The mind that has gone there" means the mind abiding in that mass. These demonstrate the meaning of the yogic sleep. In order to teach the samaya that completes such a yoga, it is said, "from the nine gates," and so forth. "Having meditated" means having formed a superior resolve. If one asks what is to be resolved upon, it is the substance arising from the nine gates. If one asks into what it is resolved, it is said, "as oneself," meaning as the nature of the Buddhas: the Permanent, Akṣobhya, Ratneśvara, Lokiteśvara, and Amoghasiddhi. "Lacking intrinsic nature" means not appearing as subject and object. "The wise one" means one whose intellect abides in mere clarity. "Non-conceptual" means being without doubt. "Eat" means to employ [the substance] in order to consume conceptualization. Regarding "the thumb" and so forth, "the wish-fulfilling jewel at the gate" means that the tips of the thumb and ring finger become the wish-fulfilling jewel. Therefore, the intention is that one eats by means of that very [jewel]. When? [At the time of]...
It is said, "Amṛta," and so forth. The meaning is: at the time when all of those [substances] have been transformed into amṛta by means of the ritual procedure that arises below. If one asks, "What will happen by that?" it is said, "The accomplishment of the eternal," and so forth. The "great knowledge of the Yoginī" has already been explained. Her "application" is the yoga of the bindu of the union of the sun and the moon. That which definitively establishes it through the specific distinctions such as the "Lion’s Play" and so forth is the "definitive teaching" or "explanation." This is the second definitive teaching from the Guṇavatī, a commentary on the Śrī Mahāmāyā.
Regarding the passage beginning with "Then," "other substances" refers to those other than the nine substances just mentioned. "Assembly" is taught by the word "assembly" for each individual [substance] because they are inseparable from the assembly. Since omniscience is the fruit, it is the "fruit of omniscience." "Which" refers to the collections of substances. "Mothers of the bhūtas" refers to the Vajraḍākinīs. "Perfectly endowed with the great" means adorned with great qualities; it refers to the "great meat." "Likewise" is a term for perfect inclusion. "Not together" means individually. "Perfumed" means smeared; it means that each of the five meats is individually perfumed with the five amṛtas. If one asks, "For how long should they be digested?" it is said, "for seven days," which means from the twenty-third to the twenty-ninth day of the waning moon.
"Having joined" means having joined after having performed it in that manner. "Place in the midst of a jackal" means placing the supreme limb of a jackal during the night of the bhūtas. "From that" refers to the substance that has been thus consecrated and placed. "The size of a white mustard seed" means the size of a white mustard seed. If one asks what it is made from, it is said, "the five," meaning from the five meats. Regarding the phrase "as taught in this tantra," the "measure" is an illustration, and the ritual procedure should also be understood. Therefore, the measure and so forth are taught here in their entirety. "Completely hidden" means that in other tantras it is taught in its full detail. If one asks why, it is said, "the great fruit" and so forth. "Having realized" means one should understand it as the great fruit; this is because one realizes that the five aggregates, consecrated by the five wisdoms and placed in the vessel of the jackal's supreme limb joined in union, are equal to the heroes. Then, regarding the phrase "then" and so forth, "then" means after that. "The means of accomplishment arises in this tantra" means the context in which the path of the means of accomplishment is used to achieve and please the Blessed One together with the maṇḍala. "Visualize the lotus" means that by meditating on the non-appearance of bodhicitta, one makes all beings equal like space; then, having visualized the vajra-nature ground, one should look toward the eight terrifying charnel grounds in the cardinal and intermediate directions.
In the center of that, one should visualize an eight-petaled or four-petaled lotus contained within a tiered pavilion. "Red in color and all-light" means it is red in hue and accompanied by red light. "By the mind" refers to the renowned Hero; from the drop of the utterly pure mind abiding in the pericarp of the lotus, it is marked by emanations into the petals of the four directions. "Perfectly endowed with the four goddesses" means that from the drops on the petals of the eastern direction and so forth, the lords of the Vajra, Jewel, Lotus, and Action families, together with their infinite families, are emanated individually into the infinite directions. From the gathering of these, the Vajra, Jewel, Lotus, and Variegated Ḍākinīs arise and are placed upon the seats of those petals. Regarding the phrase "adorned with the form of a Buddha" and so forth: "Buddha" is the Vajra Holder. "Form" is the body of Śrī Heruka; because he has become the lord of the maṇḍala, he is the adornment. Furthermore, when those goddesses exhort the root mind-drop with the songs that appear below, it transforms into the form of two seed-syllables. From those, the lords of the five families and their respective families are emanated to pervade the cardinal and intermediate directions. From the complete transformation of those two seed-syllables, which are perfectly gathered back, Śrī Heruka, embraced by Buddha-Ḍākinī, is the adornment. If one asks what kind of form the Buddha has:
"East" and so forth are spoken. "Four faces" refers to the four faces shown toward the four directions. "Four arms and three eyes" are easy to understand. To show the color of each face, "East" and so forth are spoken. The face of the eastern direction is the color of a blue utpala lotus. The face of the southern direction is yellow. The face of the western direction is white and red. The face of the northern direction is green. It is well known that whatever the color of the root face is, that is also the color of the body. Regarding "thick with blazing garlands," it refers to that which is completely enveloped by light like a garland of flames from the fire at the time of destruction. Regarding "in the left hand" and so forth, this describes the hand symbols of the goddesses. Because she holds a khaṭvāṅga and a bell in her left hand, she is called "the one with a khaṭvāṅga and bell in the left hand." Similarly, regarding "vajra and skull-cups," because she possesses a vajra and skull-cups in her right hand, she is called by that name. "Eastern direction" refers to the petal of the eastern direction. The term "goddess" should also be applied to the northern direction and so forth. Here, starting first with Śrī Vajraḍākinī and proceeding in order up to the northern direction, there are Ratnaḍākinī, Padmaḍākinī, and Viśvaḍākinī. Regarding "southern direction" and so forth, there are a trident, a jewel, and a banner.
Because jackals are held in his hands, he is so named. By the words "the western direction" and so forth, the bow, arrow, variegated lotus, and skull-cup are indicated. Regarding the meaning of "the northern direction" and so forth: because a sword, noose, hand-drum, and skull-cup are held in his hands, he is so named. These should also be connected with the verse: "Densely arrayed with garlands of blazing flames, four-faced, four-armed, and beautiful with three eyes." This is because they are the retinue that accords with the principal deity. For that very reason, their colors should follow the faces of the Blessed One: the eastern one is blue, the southern one is yellow, the western one is white and red, and the northern one is dark blue; the color of the faces is likewise. However, the root face accords with the body color, and a blue face should be placed in the position of the Blessed One’s face. Regarding the places and symbols spoken of by the Blessed One, the words "the body" and so forth are spoken: the Vajra of Body, Speech, and Mind is the glorious Heruka, and he is to be meditated upon. The word "his" refers to the red lotus. The word "in the center" refers to the karṇikā. Regarding the words "skull-cup" and so forth, "in his hand" is the remainder of the phrase. Just as the glorious Heruka is, so too is the Buddha-Ḍākinī; however, her body is red, and she embraces him by the neck with her two hands.
Since accomplishments (siddhi) will not be achieved apart from the samaya, in order to explain the samaya once more, it is said: "With the first mantra," and so forth. The "first mantra" is the supreme mantra. "Endowed with that" is connected to the statement, "the substance will blaze." "Having meditated" is the pith instruction; it means when one has meditated exactly as it is. "Substance" refers to the samaya substance. "If one accomplishes" means to generate. If one asks how it is generated, it is said: "bestowing the fruit of accomplishment." Thus, it is also said in the Śrī Guhyasamāja: "If one meditates on the syllable OṂ of all mantras, it blazes in that very instant." Regarding the benefits of blazing, in the passage beginning with "yogin," "yogin" refers to the practitioner. The meaning is that by this, the conviction of people will be established that "there are those who have achieved the yogin and yoginī," and it demonstrates the example of possessing power through blazing. Regarding the statement of the power of accomplishments such as invisibility, in the passage beginning with "by all," "it will appear as a thousand" means that a thousand world systems of four continents constitute one thousand. Appearing as one in that [thousand] means becoming the sovereign and acting for the benefit of others. "From all accomplishments" refers to the vidyādharas and so forth, and is connected with the word "maiden."
Regarding the term "Vajra Abodes" (vajrapada): these are the very fields of those Buddhas, the realms of the Buddhas. "Perfect Abodes" refers to their retinues. "Together with" means together with those Vajra Abodes and those Perfect Abodes. "Vajra Eye" means by means of the Vajra Eye; the meaning is by means of the clairvoyance of the divine eye (divyacakṣus). "In the hand" and so forth means just as a single āmalaka fruit is placed in the palm of one's own hand. "Fields" refers to the Buddha-fields, meaning the sentient beings dwelling therein. Regarding "Body" and so forth: the "mind of the body" refers to the sensory consciousnesses. The "mind of speech" refers to the mental consciousness, because it is accompanied by expression. "Characteristics" refers to their intrinsic nature. "Knows" means realizes with the mind. How does one realize it? "By the nature of all," meaning by the nature of all phenomena. What is that? It is stated as "mind" and so forth. "Where the mind dances" refers to the Vajra Mind; the meaning is the clairvoyance of knowing the minds of others. How does one realize it? "By the nature of all," meaning that in the Yoga Tantras, one meditates on oneself in the form of one's own deity. Because it arises from that, it is so called. Having briefly explained the accomplishment of the samaya substances, in order to show other rituals for them, he spoke the words "Syllables" and so forth.
"In that place" refers to the application of the samaya. "Mantra" refers to the mantra of the three syllables. "Reversed" means that the sequence of the syllables is reversed from the order previously mentioned, namely: hūṃ āḥ oṃ. "Visualize" is as stated in the Śrī Guhyasamāja: "Visualize the vajra arising from hūṃ situated in the space; visualize the lotus arising from āḥ below it, and place the nectar marked by oṃ within it." "Vajra water" refers to alcohol. To show the mantra to be recited for the purpose of consecration, it says "at the end of the eight," and so forth. The end of the eight syllables is ha. "Endowed" is connected with the syllable u. "At the end" means following all [the syllables]. "Uttered everywhere" means reciting slowly. "Secret" refers to the samaya substances. "Examined closely" means thoroughly examined in person. "In this way" refers to the ritual procedure taught below. "By the union with all yoginīs" means by the union with any one of the five yoginīs. If one asks what the mantra is like, it says "of Indra," and so forth. The first syllable is oṃ; being "perfectly endowed" with that is to apply it as Indra himself. "If the Vajra-holder desires accomplishment" means if one desires the siddhi of the Vajradhara. "Seven times" is easy to understand.
The yogi is one who possesses yoga. If one asks, "How many syllables are there in this mantra of blessing?" it is said, "The end of the three syllables," and so forth. If one then asks, "Since two syllables were previously mentioned, what is the position of the third syllable, and what is its essence?" it means that it is in proximity to the syllables taught in the phrase "ca at the end," and so forth; that is, it is in the middle. "Ca" signifies gathering. The "a" connected to "ca" is the third. In order to demonstrate the application of the teaching and the ritual of the vow, it is said, "The end of the eighth," and so forth; the meaning is that it resides at the end of the eighth class, which is the letter "ha." How is it? It is perfectly endowed with "ū" and the bindu. It is called the "supreme position" because it serves as the seed-syllable of Vajradhara. Regarding the term "syllable," "unchanging" refers to the vajra, and by that, it is to be generated. How so? It is perfectly endowed with the first mantra; the meaning is that it is to be generated by the "jewel" of that excellent mantra. Regarding "perfectly endowed with hrīḥ," the syllable hrīḥ generates the eight-petaled lotus, and this connects with what follows, "perfectly joined." With what? Regarding "the end of 'a'," the end of 'a' is the request to depart; the meaning is that the syllable 'a' endowed with that is to generate its jewel. "Completely fill with the five seed-syllables."
Regarding the phrase "thus it is said," this refers to the application of the seed syllables OṂ, HŪṂ, SVĀ, Ā, and HĀ to the head, the space between the breasts, the navel, the secret place, and the two thighs of the body of wisdom. Regarding the word "syllable" (akṣara), it is called a syllable because by means of it [the essence] does not leak; it is the syllable PHAṬ. "Having meditated" means to apply it to that. "At the vajra-gate" is the remainder of the phrase. "One should cause it to expand" means by means of union with the vajra. "In that way, one should know all the applications" means that once the application is attained, one should meditate; "should meditate" is the remainder.
Then, regarding the phrase "thereafter" and so forth: the intention of the Vajrayoginīs is the philosophical tenet (siddhānta) fully embraced by them. "Vajra" is great bliss. The song that awakens that is the "Vajra Song." "Becoming" (bhava) refers to the body, speech, and mind, as they arise; thus it is "becoming." "Extremely" (aty-) refers to "anta," which means destruction. Because it transcends that, it is "atyanta," meaning indestructible. Since it is both "extremely" (atyanta) and "real" (bhūta), it is "extreme reality" (atyantabhūta); "accomplishment" (sādhana) is the method for that.
Regarding "hale" and so forth: here there are two four-line stanzas. Thus, that which is the second half-verse is also the fourth half-verse. For the sake of unifying them, "hale siha" means "O friend!" "vi asi akamala" means "the lotus has opened." Regarding "papo hi upaje":
The vajra is the great bodhicitta, the form of the jñāna-bindu abiding in the karṇikā of the lotus, or generated and perfected in the form of the glorious Heruka. "Utterly awakened" means having become tormented. Why is one tormented? It is said: "A-la-la-la-la-ho." The four syllables, beginning with the first ya and ending with ho, are for the sake of entering into this most marvelous great bliss. As it is said in the Śrī-sarvabuddhasamāyoga: "O, how marvelous is the supreme bliss! A-la-la-la-la-ho!"
Therefore, what should be done? Regarding the phrase "mahāsuhena" and so forth: "mahāsuhena" refers to the Great Bliss, which is the Vajradhara. "Ina" means the lord. Since it is both Great Bliss and the lord, it is "mahāsuhena," meaning the Protector of Great Bliss. "Arāhi-u" means to have been pleased; it should be understood as "by us." "Gi-ste" means by means of the dance. Regarding "ravi" and so forth: "paphuli-ukamalu" means the lotus is fully opened. By what means? It is said "mahāsuhena"; by that very vajra of Great Bliss. What is it like? Because this light is like the sun, it is called "ravi-karaṇena." The intention is that just as the light of the sun opens the lotus, so too by the rays of light that are the concordant cause of Great Bliss.
"A-la-la-la-la-ho" and so forth are to be taken up again; the meaning is the same as before. Wishing to teach the second stage of this song, he says "Then" and so forth. "Then" means after the generation of the four goddesses. Here, "by the song alone" means by being exhorted by the song only. For what purpose? "For the sake of the Great Vajra Holder, the Protector of Great Bliss." "Of the Vajra Ḍākinīs" means belonging to the Vajra Ḍākinīs. "Dance" means that they also performed a dance. "Vajrasattva" refers to the glorious Heruka who is established, born from the complete transformation of the drop awakened by the song and dance; he is requested to sit in the half-lotus posture upon a sun maṇḍala in the Karṇikā. This is the stage of taking up.
To teach the second stage of the time of offering, he says "By this" and so forth. "By this" means by the vajra song and dance. "The accomplishment of union will occur" refers to the benefits of the offering. "The supreme meditation, practiced with constant devotion" means meditating by applying oneself continuously for a long period. "By applying oneself during the four times" refers to the times of yoga and offering. To teach the secret offering, he says "All ornaments" and so forth. "The maiden should be introduced" is the remainder. "The vajra body and..." [continues].
The vajra speech and the vajra mind are the supreme three bodies. Therefore, he is Vajrasattva, the bestower of the supreme three bodies. "Just as" means that one will attain accomplishments exactly as they are. "Illuminating" means by means of natural light. Here, in order to demonstrate the two samayas that are not to be transgressed, it is said, "the two organs," and so forth. Regarding the term "substance," the word "to eat" is the remainder. The state of a buddha’s awakening is the level of abiding. The remainder is the explanation of this very point: because it is free from all harm, it is "peaceful," which means the definitive excellence. Since such peace also exists for hearers and pratyekabuddhas, the phrase "that very [state]" distinguishes it from them; it means the wisdom free from all conceptual elaboration. Although bodhisattvas also possess such wisdom, because this is the wisdom of a buddha accompanied by the guru, in order to distinguish it from those, the term "unsurpassed" is used; it is "unsurpassed" because there is nothing superior to it. Here, the phrase "becoming a verse" refers to the verse that summarizes the meaning of the tantra as it was spoken. "Forms" refers to the colors and shapes of the deities. "Mudrās" refers to those marked by mudrās. This includes the placement of the six limbs, the union of the vajra and lotus, and so forth.
Likewise, "signs" refers to the skull-cup, the khaṭvāṅga, and so forth. "Substances" refers to the samaya substances. Regarding "meditative concentration" (dhyāna): it is called concentration because it is that which is to be contemplated; it has the meaning of "recitation." "Meditation" refers to the absorption (samādhi) of the maṇḍala wheel and so forth. "Various ritual methods" refers to the extensive activities and so forth, such as the lower accomplishments (siddhis). "Taught" means that all of these have been explained. If one asks why all of these were done, it is said, "of the goddess," and so forth. The "goddess" is Mahāmāyā. Her "desire in the mind" is whatever is pleasing to her heart; it is for that purpose that they were taught.
To demonstrate the benefits of upholding the tantra, the verse beginning with "In whose house" was spoken. "In whose house" means in the house of whoever. The "tantra" is that which is renowned as Mahāmāyā. "Always abiding" means remaining there constantly. "Holding" means maintaining it. "Reading" means reciting it with devotion. "Meditating on the aspects" means bringing it into absorption. "Vighnas" refers to the obstructing spirits. "Vajrayoginī" is both that and "Great" (Mahā). "Intention" (abhiprāya) refers to the philosophical tenets (siddhānta) fully embraced by them; the meaning is "all the Yoginī tantras." "Secret" refers to its essence. If one asks what that is, it is called the "Great Secret," as it is stated that the beginning of the tantra is the "Supremely Secret."
Finally, it is taught by another synonym as "the Great Secret," which is the tantra renowned as the Mahāmāyā. Regarding the phrase "together with the ritual application," the ritual procedure for accomplishing the object of attainment is the "ritual application." To engage in that together is "together with the ritual application," which means it is not empty of that. "Complete" means reaching the ultimate conclusion of that.
Thus, by me having composed this commentary on the Mahāmāyā Tantra entitled Yon tan ldan (Endowed with Qualities), whatever merit has been obtained, beautiful as the full moon, may I become the Vajradhara, the singular essence of all Victorious Ones, and thereby may all beings find the exhaustion of their unbearable suffering without exception.
Since that Ratnākaraśānti was certainly blessed by the perfect Buddhas and their Sons, the activities of his body, speech, and mind are surely for the benefit of wandering beings. This commentary, Yon tan ldan, which explains the difficult words and meanings of the supreme Mahāmāyā Tantra, captivates the hearts of people like a string of pearls.
This is the third definitive teaching from the Yon tan ldan, the commentary on the glorious Mahāmāyā. The Yon tan ldan, the commentary on the glorious Mahāmāyā, composed by the great master and paṇḍita Śrī Ratnākaraśānti, is hereby complete. [It was translated by] the great paṇḍita Śāntibhadra and...