Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This text is a running commentary on the Mahāmāyā Tantra, designed to decode the technical and symbolic language of the root tantra for the practitioner. The author employs a philological and exegetical method, isolating specific terms and phrases to clarify their ontological and ritual meanings. The work argues that the path to definitive excellence is achieved through the integration of the three bodies and five wisdoms, facilitated by the guidance of deities such as Mahāmāyā and Vajradāka. It commits the reader to a rigorous system of meditative application (yoga), combining insight and method to transform the practitioner's consciousness. By explaining the function of ritual implements, the nature of the 'Great Illusion,' and the mechanics of empowerment, the text bridges the gap between abstract tantric theory and the concrete application of mantra, mudrā, and visualization to attain non-abiding parinirvāṇa.
Provenance
About this text
A commentary on the Mahāmāyā Tantra intended for the author's own recollection, the Mahāmāyātantrasya vṛttismṛtināma belongs to the classical Tibetan tradition. The work is attributed to the Indian author Kṛṣṇavajra. It was translated into Tibetan by Jinavara and bod kyi lo tsa ba ’gos lhas btsas, and is preserved in the Tengyur (vol. ཡ) within the Other Wisdom Tantras collection, where it extends over 37 pages. The work functions as a running commentary that decodes the technical and symbolic language of the root tantra through a philological and exegetical method. By isolating specific phrases, it clarifies ontological and ritual meanings, arguing that the path to definitive excellence is achieved through the integration of the three bodies—the enjoyment, emanation, and dharma bodies—and the five wisdoms. It bridges the gap between abstract tantric theory and concrete application by explaining the nature of the Great Illusion and the mechanics of empowerment. A scholar or serious reader consults this text today to understand how the practitioner combines insight and method, utilizing mantra, mudrā, and visualization to transform consciousness and fulfill both mundane and supramundane aims according to the capacities of sentient beings.
Cite thisAnuvāda, “A Running Commentary on the “Mahāmāyā Tantra” called “The Memorable”” (Toh 1624), machine draft, 2026.https://naxiai.com/tibetan/works/toh1624
Summary & commentary
Significance
The work is significant for its detailed preservation of the Mahāmāyā tradition's specific interpretations of the three bodies and the nature of self-awareness. For the modern scholar, it provides a window into the intersection of ritual technology and philosophy in Indo-Tibetan Buddhism, specifically regarding the role of female deities and the mechanics of bliss.
Structure
Passages
Section
Description
1-14
Introductory Definitions and Deities
Establishes the terminology of the five wisdoms and three bodies, and defines the roles of Mahāmāyā and the Blessed One.
18-44
Meditative Application and Ritual Mechanics
Discusses the nature of yoga, the use of ritual implements like the sword and drum, and the visualization of syllables and maṇḍalas.
45-52
Accomplishments and Results
Details the outcomes of the practice, including the manifestation of wisdom, the attainment of the Buddha's awakening, and the removal of disease.
Themes
The Three Bodies (Trikāya) (2, 27, 47)
Ritual Symbolism and Implements (39, 43)
The Nature of Illusion and Secret Knowledge (6, 7, 12)
Bliss and Meditative Equipoise (10, 18, 41, 48)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Running Commentary on the “Mahāmāyā Tantra” called “The Memorable”·
In the language of India: Mahāmāyātantrasmṛtivṛtti. In the language of Tibet: Sgyu ’phrul chen mo’i rgyud kyi ’grel pa dran pa zhes bya ba (The Commentary on the Mahāmāyā Tantra Entitled "Recollection"). Homage to the Blessed One, the Lord of the World (Lokanātha).
Having prostrated with all things to the Master, the Protector Vajra-holder, I shall write this for the sake of my own recollection: the Mahāmāyā Tantra, preceded by the "Great" [Introduction].
Here, in order for those who uphold the tantra to easily understand it, and first of all to understand the body of the tantra’s meaning in brief, it is said: "The Glorious One," and so forth. Regarding the word "Glorious" (śrī), it refers to the increase of the unsurpassed accumulations of merit and wisdom; that which possesses these is called "Glorious."
"Vajra-Ḍākinī" refers to the mind of indivisible vajra. That very [mind], being empty of signs and apprehension, is called "Ḍākinī." Regarding the phrase "Sovereign of the Ḍākinī Wheel": "Ḍākinī" refers to one who has reached the culmination of the cause, another specific name for a "Bodhisattva." Their assembly is the "wheel," and that which possesses the nature of being the sovereign of that is called "Sovereign of the Wheel."
Alternatively, "Ḍākinī" refers to those who have become the consoling breath of the Tathāgatas while still possessing apprehension. The "Sovereign of the Wheel" of those Ḍākinīs is the consoling breath of the Great Vajra-holder who is without apprehension; this is the Blessed One, Vajra-Ḍākinī.
"Five wisdoms" refers to the distinctions of the mirror-like wisdom and so forth. "The three bodies" refers to the nature of mantra, form, and dharma. Their other specific names are the enjoyment body, the emanation body, and the dharma body. That which possesses the five wisdoms and the three bodies is described by that term, and it is to be connected with the phrase "I prostrate." "Beings" refers to the realm of sentient beings whose nature is to have entered the aggregates of suffering, beginning with ignorance and ending with old age and death. "Protector" means one who acts to provide complete protection. The first half of the verse shows the Blessed One’s perfection of his own welfare, while the second half teaches the means for the perfection of the welfare of others. Through these, the Blessed One’s dharma body is shown to be the state of the perfection of the welfare of both self and others. Regarding the phrase "as many as," it refers to those that cannot be counted even by the number of atoms in the world systems. "Vajra ḍākinīs" refers to those of the nature of the field-born, the mantra-born, and the co-emergent. "Severing the bonds of conceptualization" refers to the world of sentient beings. Those who have severed the bonds of conceptualization, which are characterized by higher rebirth and definite excellence, are described by that term; thus, the bonds of conceptualization that grasp at "I" and "mine" will cease to exist.
Regarding the phrase "thoroughly engaging the world-makers": "the world" refers to the world of sentient beings. "By that" refers to those whose nature is to engage in that which is characterized by higher rebirth and definite excellence. The meaning of this is that, in order to perfectly fulfill the mundane and supramundane aims of sentient beings according to their respective capacities and eons, they engage in teaching the Dharma through various forms—namely, the Dharma-body, the Enjoyment-body, and the Emanation-body.
Regarding the phrase "to those many," and so forth: to those of immeasurable number, preceded by the offerings of Dharma, material goods, the unsurpassed, and the realization of suchness, there is the characteristic of bowing with inconceivable body, speech, and mind arising from immeasurable mantras, mudrās, and the doors of liberation. This is the homage and praise.
By means of this method of prostration, the two types of relief, the five wisdoms, and the complete perfection of the three bodies are to be expressed. Furthermore, the commentary and so forth that express the power of the entire King of Tantras to be described below are also shown. Preceded by the complete protection of all sentient beings in cyclic existence from the lower realms, the establishment of them in non-abiding nirvāṇa is the purpose of what is to be expressed.
The word "then" (atha) has the meaning of auspiciousness. "In that" (tatra) refers to these very points. If one wonders why the phrase "Thus have I [heard]" (evam mayā śrutam) was not mentioned: the Blessed One (bhagavān) is in non-abiding parinirvāṇa. For that very reason, by saying "always" and so forth, it is not that he has passed into parinirvāṇa in every respect.
If one asks: "How is it that the one named the dharmakāya, whose nature is uninterrupted great bliss, does not teach the Dharma even though all conceptual constructions have ceased, it has become the object of the meditative absorption (samādhi) of the noble ones (ārya), and it is free from the nature of all entities without exception? Even if such a [dharmakāya] exists and there are fortunate beings, why does he not teach?"
The answer is: he does not teach in that way. Rather, through the two form bodies (rūpakāya), he teaches the Dharma in both completely pure and impure Buddha-fields. Furthermore, if there were no beings to be trained, it would be contradictory [for him to manifest]. Following that, why would it not be the case that those who hear, retain, and realize [the teachings], and who teach without error, act as compilers?
This is true; however, in the supreme stage of the Great Vehicle (mahāyāna), by the power of having been purified through the previous mantras and so forth, the dharmakāya itself—which is uninterrupted great bliss for as long as saṃsāra lasts—spontaneously manifests as the two external form bodies. Thus, for the realms of sentient beings as far as the limits of the element of space, he acts according to their wishes for higher rebirth and...
He brings the goal of definitive excellence to completion, yet he does not pass into parinirvāṇa in every respect. As it is said: "For the sake of sentient beings, one should remain until the end of others." Therefore, whatever it may be that teaches sentient beings, all of that is the power of Buddhahood itself. As it is said: "From birds and from trees, from rays of light and even from the sky, the sound of the Dharma flows without interruption, and embodied beings shall hear it." Regarding the term "Vajra Ḍākinīs," "Vajra" is the mind that is fearless. Because they are like space itself, they are "Ḍākinīs"; those who possess this are so called. Regarding the term "Mistress of Secrets," the Body, Speech, and Mind are the "Secrets." The simultaneous and complete manifestation of the Body to sentient beings according to their respective fortunes is the secret of the Body. The expression of speech, such as sounds, that tames disciples in all world systems according to their needs is the secret of the Speech. The complete and exhaustive knowledge of the shifting mental activities of all sentient beings without exception is the secret of the Mind. Because he has attained the perfection of the welfare of self and others through these secrets of Body, Speech, and Mind, he is their "Mistress" (Īśvarī). Regarding the term "Supreme" and so forth, he is "Supreme" because he is non-conceptual.
Because the suchness of self-awareness is not the domain of others, it is called "secret." A "tantra" is a collection of words that explain the supreme secret; it is also called such because it is a collection of words consisting of a sequence of what is to be explained and the means of explanation, like a poem whose essence has not been stolen. "By whom" means by that which is the supreme secret. "All" means without exception. "Pervaded" means abiding as oneself. "Moving and non-moving" refers to the environment and its inhabitants. "Brahmā’s egg" refers to the abodes of Brahmā. "Produces" refers to the Buddhas, ḍākinīs, and so forth. "Brahmā" refers to the glorious Heruka; by the word "and so forth," the hearers, pratyekabuddhas, and others are included. "Great-souled ones" refers to Mahādeva and the like. "By them" refers to the vajra ḍākinīs. "Great secret" means that because of the suchness free from conceptual elaboration, it is not the domain of others. "This" refers to Vajraḍākinī. She is the Great Illusion because, in order to inspire faith in those to be trained, she is the illusory nature of all emanations. Regarding "Great Lord," "great" refers to the bodhisattvas who have reached the culmination of the cause, for she bestows lordship upon them.
Regarding the term "Great Illusion" (mahāmāyā): it is so called because it is an illusion that is exceptionally distinguished and highly exalted by all beings. Regarding the term "Great Fierce One" (mahogrinī): it is so called because she destroys the illusions of those who lack faith in all the teachings.
Regarding the phrase "She who perfectly gathers the elements": "elements" refers to the moving and the non-moving. "Gathering" them means that she possesses the nature of making them non-existent by bringing them into the state of the unsurpassed great bliss that is non-dual with her own continuum (tantra).
Regarding the word "by whom": it means by whom, namely, by the Great Illusion, who pervades. Regarding the word "this": it refers to those things present before one. Regarding the word "all": it refers to those separated by space, time, and nature. Regarding the phrase "moving and non-moving" and so forth: it refers to the entire nature of the support and the supported without exception. By this, she negates that there is anything not pervaded by her or pervaded by anything else. This is because it is said, "I pervade all."
Therefore, in the passage beginning with "Then," that very Great Illusion gathers all internal and external entities by way of their nature as unsurpassed great bliss; she takes up their own nature. In this way, nature itself is explained as being without nature, for it is said, "These are the coemergent nature."
Regarding the phrase "she also emanates the three worlds": from that very identity of suchness, which is purified by the nature of the Great Illusion.
Action and affliction: because she is born from the three realms of existence that arise from action. Furthermore, it is said that she is the very cause that gives rise to the three realms, and is thus called the "Approacher." The phrase "by the secret ones" means not only by those of the three realms, but also by those born from the uncontaminated field, those born from mantra, and so forth. These [terms] refute the notion that all phenomena arise from the continuums of others or arise without a cause. The word "Mother" (mā) means the progenitor. The word "this" (iyam) refers to what has just been taught. The "Illusionary Self" (māyātmikā) is the Great Illusion (Mahāmāyā). The phrase "renowned" means she is universally celebrated as the progenitor of all. The phrase "accomplishing the three worlds" means that by the very nature of her own pervasive cause, she brings the three realms to their ultimate end. She is called a "Vidyā" (Knowledge Woman) because she possesses such knowledge in that manner. "Bestowing all desires" means she grants all forms of excellence. "By merely perceiving her" means by thoroughly knowing her as inseparable from one's own continuum through the meditation of emanation and reabsorption. "Sovereign of accomplishment" means she brings to perfection all that has been mastered within the continuums of practitioners. The "Vidyā" is once again that very Great Illusion.
Regarding the meaning of "gods, yakṣas," and so forth: all the gods and others, having come from their own abodes, perfectly worship the practitioners with supreme devotion and remain in close attendance in order to receive instructions; this is what is meant by "accomplishment." "Will be brought under control" means they are subjugated. "Born of water" refers to crocodiles and the like. "Born of land" refers to tigers and the like. "Yoginīs" refers to those who are field-born, mantra-born, and co-emergent by nature. "Mothers of application" refers to those who generate scripture and realization. "The three realms" refers to the entire support and supported without exception. "Will be accomplished" means by way of the single mode of unsurpassed suchness. "Without exception" means by way of the forms of hearers and pratyekabuddhas. "Without remainder" means by way of the identity of all bodhisattvas. "By all" means by way of the identity of all tathāgatas. "Sporting with illusion" refers to the fact that for the sake of caring for migratory beings, the practitioners perform a dance by teaching the Dharma through various languages in all world systems via the illusory manifestations of all the emanations of the tathāgatas. "Having snatched away," and so forth, refers to summoning and drawing in the daughters of gods and others in order to bestow the supreme secret empowerment upon the disciples.
"By all the buddhas" means by the consorts of all the tathāgatas. "Employing a maiden" means that for the sake of bestowing the empowerment of supreme joy upon all sentient beings, together with the guru, the ācārya, and the yoginīs, one should manifest and generate the single mode of great bliss in which all tathāgatas are indivisible, distinguished by the particularity of place, time, and a maiden who has not been enjoyed by others. The secret empowerment is to be completed with the words "with the thumb and the [ring finger]," and so forth.
Regarding the activity of this, it is said: "The lord of yoga," and so forth. "Yoga" is definitive excellence. "Lord" is the characteristic of high status; one who possesses the disposition that makes one a partaker of that is so called. "Knowledge" is the nature empty of all conceptual elaborations. "Tathā" (Thus) is because it is the nature free from outer and inner distortions. "Magician" is so called because it possesses the nature of wishing to perform various emanations like a magical illusion in order to inspire faith in those to be trained.
"Deluded," and so forth, refers to those who harm the guru, the samaya, and sentient beings. Because they are deluded, the ultimate activity of summoning should be performed according to the method that follows, beginning with the words "the syllables," and so forth.
"Going through the sky" refers to the accomplishments of a vidyādhara, such as the sword and so forth. "Entering another's village" means that, through the power of training according to the oral instructions, one extracts the consciousness from one's own body and causes it to enter the formless body of another. By the word "and so forth," the practice of transference is included. "Invisibility" means to be beyond the sensory range of all ordinary beings. "Hostility" refers to those who are hostile toward the Three Jewels and so forth, and causing them to be mutually unfriendly. "Stupor" means being mute. "Going beneath the earth" refers to the locations taught in the Vajrapātāla. "Vidyādhara Universal Monarch" refers to a universal monarch of non-artificial gold and so forth. Regarding the phrase "by the vidyā of yogic illusion": "yoga" is the nature of method and insight; "illusion" is the body; and "vidyā" is the self-awareness of all phenomena as having a single identity. "Syllables" refers to the kha and so forth that appear below, or others as well. Regarding "the form of the mantra": it is called "mantra" because it protects the mind; its "form" is the arrangement in the aforementioned locations, possessing the colors, expressions, and facial features that appear below. "The yogi" refers to those who take great delight in meditation. "Transforms" means to bring to completion various types of activities. If one asks, "Do even the non-Buddhists possess this?" [the answer follows].
"By compassion for the Sons of the Victorious Ones" is the specific distinction. Others say: regarding the phrase "the syllables of the knowledge of yoga," the "yogi" is the Blessed One Vajradāka. "Illusion" is Mahāmāyā, who is the very nature of knowledge. Regarding "syllables," because all phenomena are by nature unchanging, they are "syllables," which is great bliss. Regarding "the form of mantra," because it knows, man is insight; because it protects, tra is compassion. Its nature is form. Regarding "the yogi," it refers to one who possesses the disposition to apply themselves to the welfare of others through merit and wisdom. Regarding "differentiates," it refers to the various aspects such as delusion and so forth, which perform the fifteen actions. Regarding "reading and so forth," these are the insights of hearing, reflection, and meditation. Regarding "by absorption," it is by means of one-pointedness of mind. Regarding "by reading and so forth," it is read by those free from negativity; accomplishment is achieved through familiarity with hearing, reflection, and meditation. Regarding "knowledge," it is omniscience. Regarding "the accomplishment of knowledge," it is that which brings about the accomplishments consisting of the nature of the Dharma, Enjoyment, and Emanation bodies. Regarding "will act," it is because by teaching this very path to others, one joins them to the accomplishment of Mahāmudrā.
"Without the one-day fast" means there is no conduct of ascetic observance. "Without austerity" means there is no prohibition of the mudrās as previously taught. "Without hardship" means there is no plucking out of hair and so forth. "Without fasting" means there is no abstaining from food on the eighth day of the lunar month and so forth. "Without vows" means, apart from the meditation as explained, there is no activity of body, speech, or mind. "With joy" means the satisfaction born from the five qualities of sensory desire. "With bliss" means being completely filled with internal, intrinsic bliss. "With insight" means by means of the deities of pure insight and method. By the word "and so forth," it is accomplished through unsurpassed meditation such as offerings and aspirations. "Navel" refers to the center of the lotus; "abiding in its center" means in a manner that is constantly clear and blazing. "Hero" means having triumphed over the enemies of the afflictions along with their habitual tendencies. Regarding "the secret sphere of the filaments," and so forth, "filaments" is another synonym for "the tip of the nose." "Secret" means hidden; that which possesses the appearance of its sphere of activity is so called. It is not to be known by others.
In order to inspire devotion in those to be trained, although the purity of the deities described below is by nature free from conceptual elaboration, it is taught that they should be understood through an identity elaborated in five aspects. Regarding the phrase "mind" and so forth: the mind is the nature of mirror-like wisdom, generated by the excellence of primordial wisdom (jñāna) as the supreme of the supreme, which is the dharmadhātu—naturally luminous and free from all conceptualization. "Sattva" refers to the nature of the wisdom of equality, so called because it abides pervasively within all sentient beings to that extent. "Form of intention" refers to the characteristic of the wisdom of individual discernment, as it is mind-only, free from [the notions of] self and sentient beings. "Wisdom" refers to the nature of all-accomplishing wisdom, so called because, although the identity of all conceptualization has ceased, through the force of previous momentum, it perfectly accomplishes all mundane and supramundane aims for sentient beings without exception for as long as saṃsāra endures, like a precious wish-fulfilling jewel. Regarding "the nature of the knowable," that which is by nature stainless and utterly pure is what is meant by that term. The intention is that the nature of the knowable is the identity of the wisdom of the dharmadhātu, which maintains a purity that is inconceivable in every respect.
In order to demonstrate that these five wisdoms, having become thus, are the nature of the three bodies, it is said: "By me," and so forth. Among the five wisdoms mentioned above, the mirror-like, the equality, and the thoroughly pure nature of the dharmadhātu are profound because they are distant from all hearers (śrāvaka), solitary buddhas (pratyekabuddha), and bodhisattvas; they are difficult to enter, and because they are of a nature experienced by no other but the ultimate, utterly pure state, they are the dharmakāya. That which is called "Buddha" is the saṃbhogakāya, because its nature is the discriminating wisdom (pratyavekṣaṇājñāna) common to bodhisattvas and others, and it is characterized by being adorned with the major and minor marks. That which is called "teaching" (deśanā) is the wisdom of all-accomplishing action (kṛtyānuṣṭhānajñāna), because it first protects disciples from non-virtuous misdeeds and then establishes them in the excellence of higher status and definite goodness; it is the nature of the dharmadhātu and the nature of the nirmāṇakāya. Furthermore, it is said: "Through the three applications of mantra, the dharmadhātu, and the nature of phenomena, one knows; by means of the three types of wisdom, one is not stained by the faults of existence." Regarding "vowels and consonants" (āli-kāli), these are the vowels and the consonants. "Equal" refers to the sides of the four wheels (cakra), which are evenly bent by the thread of the syllable HŪṂ. "Line" refers to the insight (prajñā) in the form of the syllable OṂ.
The navel is the sixty-four-petaled emanation wheel (nirmāṇacakra). "To be joined" means to be endowed with. "Upon the drawing" means facing upward. "Blazing" means being ignited by the wind and fire maṇḍalas below. "Blazing below" means flowing downward from the thirty-two petals of the great bliss wheel (mahāsukhacakra) at the head, facing downward. "The agent" is the nature of the indestructible (akṣara). If one asks how it flows, it is in the manner of seminal fluid (bindu). "Nectar" (amṛta) refers to that by which sentient beings are not bound; it is the bodhicitta preceded by consciousness. By this, the mantra body (mantrakāya) is shown. Alternatively, "vowels and consonants" (āli-kāli) refers to the beautiful woman and the essence of flavor. "Equalized" means made similar. "The drawing" refers to the all-agitating woman. "Therein" means in that place. "To be joined" means to be perfectly endowed in the center. "Blazing" means clarity. "Upon the drawing" means facing upward. "Ni" means then. "Below" means facing downward, which is the vajra. "Flowing" means perfectly generating; it is the perfect generation of the aggregates, elements, and sense bases in the state of great bliss. "The agent" is the cause, because in other [systems] it would be unsuitable as a cause. As it is said: "From me all beings arise; the three worlds are also born from me."
"In the manner of fluid" refers to the nectar, which is the nature of bodhicitta. It is called "nectar" because it is deathless. "In the form of drops" refers to the distinctions of small, medium, and great-of-the-great. It is of the nature of unsurpassed great bliss. Regarding the phrase "whatever and whatever," it means that whatever entity becomes the object of sensory cognition, its nature is non-conceptuality itself. Regarding "supreme" and so forth, that which is both supreme and has become [so] is the "supreme-become," which is insight (prajñā). "Benefit" is compassion. The "yoga" of these is their union; by that [means]. "The nature of the Buddha" refers to the identity of the arising of conceptualization. "All" means without exception. "Become" means to be meditated upon. By that, the dharmakāya is shown. Regarding "the accomplishment of the great samaya," "great" is due to having attained meditative absorption (samādhi). "Samaya" is the method for utterly crushing erroneous conceptualizations; it is the accomplishment of that. Regarding "the great pill" and so forth, it is "great" because it applies to the great purpose; being both great and a pill, it is the "great pill." Its practice is the ritual procedure that appears below, beginning with "the eighth day." "The supreme application of the Great Illusion" means generating the karmamudrā who understands the samayas, vows, and so forth, in the form of the Great Illusion.
The application therein arises from the bodhicitta preceded by the abiding of all the tathāgatas. "Application" (yoga) is the meditative equipoise of insight and method. "Sam" signifies bliss; "para" signifies unsurpassed; and "kara" signifies that the head of the action seal (karmamudrā) is placed upon the lap of the guru, preceded by the blessing of the lotus and the vajra, with the intention of relying upon all the tathāgatas, and the secret practice of the disciple is blessed. The meaning is that the distinctions of joy and so forth should be performed first. "The five offerings" refers to flowers and so forth. "The five qualities of desire" refers to forms and so forth. "The supreme initiation of the practitioner" means that all must be ascertained at the time of the practitioner's supreme initiation. "Accomplishment" (siddhi) means generating all phenomena as the indivisible tathāgata. "Utterly permanent" means because of the abiding in the emptiness of all imputed aspects. Regarding "whichever" and so forth, it is by means of the wisdom (jñāna) taught above. "The abode of the deity" is an illustration, as it also applies to the three realms. "Radiating" means realizing the nature of great bliss. Regarding "that I shall" and so forth, "I shall explain" means I shall thoroughly demonstrate. "Truth" means that there is no other tantra superior to this.
Regarding the term Mahāmāyā ("Great Illusion"), "Great" (mahā) refers to the elements and the elaborations derived from the elements, for these are of the nature of an illusion. Regarding "Accomplishing the Three Worlds," it means to accomplish all phenomena of the three worlds exactly as they are in their purity. Regarding "Great Yoga" (Mahāyoga), "Great" refers to the merit and wisdom for the sake of others; one who possesses the disposition of application toward those is so called. "Excellent" (bhadra) refers to great bliss, because it is luminous. "Syllables" (akṣara) refers to the sequence from A to Ha.
As for the ultimate meaning: having first caused all the deities to enter the five white drops within the solar maṇḍala, one generates the four goddesses arising from the drops of the four directions, which are the purification of the four elements. Then, at the conclusion of their exhortation by song, one generates Vajraḍākinī from the syllable Hūṃ arising from the central drop.
Regarding the "garlands": the oral instruction here is that in the center of the union of the moon and sun at the heart of the Blessed One, there is a garland of vowels and consonants as ornaments. One should visualize this surrounded by six and a half garlands of drops, like coiled snakes. By means of the sound of the three syllables, one should expel, draw in, and retain the wind, thereby causing it to abide in the center of the drop of the subtle wind.
Regarding the phrase "whichever" and so forth: by means of meditation, one brings the entire threefold realm, without exception, to perfection through the nature of the dharmadhātu, which is the nature of the support and the supported. Regarding the phrase "all desires" and so forth: here, even by means of enjoying the five desires of the five families, those who possess familiarity will achieve accomplishment. "Play" (rāma) means sporting. "Great Yoginī" refers to one who possesses the application for the great benefit of self and others. "Yoginīs" refers to those born of the field (kṣetrajā), those born of mantra (mantrajā), and those born simultaneously (sahajā); together with all of them, preceded by hearing the Dharma, one sports—that is, one plays—in the unsurpassed bliss of the Tathāgata. "The self of yoga" refers to the application to the Great Illusion (mahāmāyā) which is established as one. "In various forms" means by means of various emanated forms. Regarding "great accomplishment" and so forth: it is the bestowing of the unsurpassed accomplishment of the Tathāgata, preceded by teaching the Dharma to all sentient beings. Regarding "alchemical elixir" (rasāyana) and so forth: these are merely illustrative examples; furthermore, other minor accomplishments are also bestowed upon all sentient beings according to their wishes, such as the higher realms and definite excellence. Moreover, when the accomplishment of Mahāmudrā is attained, one bestows bliss upon all sentient beings through the application of mantras and medicines.
"The dance is performed through intentional compassion" is a summary verse. Regarding "the summoning of the fluid," one should proceed with the deity yoga as a preliminary, following the instructions for the syllable khe that appear below. Regarding "the wine," one should understand it according to the instructions for the horse-faced face and so forth that appear below. Regarding "the summoning of the mass," one should also proceed according to the instructions for the three types of application and so forth that appear below.
Regarding "the great meat," one should first summon the meat of those such as the "seven-times born" who are free from fault, according to the ritual. Then, having become perfectly composed and together with beautiful [consorts], and having preceded this with the offering cake (bali), one should consume it with the tongue. By merely eating it through the application of the Great Illusion (mahāmāyā), one will attain accomplishments (siddhi) such as invisibility.
Regarding the life-span and accomplishments of the lesser [attainments], it is said: "long life" and so forth. Furthermore, it is said: "at that time, the life-span will increase," and so on. "Great diligence" means maintaining the aspiration (praṇidhāna) for as long as saṃsāra lasts in order to benefit all sentient beings. "Great majesty" means making oneself majestic in order to benefit sentient beings. "Great strength" means possessing a strength even greater than that of Nārāyaṇa in order to inspire faith in those to be trained.
It is taught that, with the exception of the clairvoyance of the eye, one is able to know objects that are subtle or coarse, and those that are near or far; therefore, it says, "the divine eye." It is taught that without miraculous power, all sentient beings would not be properly inspired; thus, it says, "possessing miraculous power." By these terms, one should understand that the divine ear, the recollection of former abodes, the knowledge of others' minds, and the clairvoyance of the exhaustion of defilements—which were not explicitly mentioned as being in the center—are also included. Regarding the teaching given in terms of subduing through the drinking of nectar, it says, "drinking the moon," and so forth. This means that having summoned the nectar of the gods and so forth, one drinks it together with sentient beings every day. Regarding the term pratiharṣa, prati means "individually," and harṣa means "captivating the minds of sentient beings"; thus, it refers to inspiring them through various emanations and miraculous powers. "A body that one never tires of beholding" means a body that brings complete satisfaction to all people who see it. "Having completely transformed one's own form" means that by mere thought, one assumes whatever form is desired. "Accomplished by reading" means that for those free from negativity, the accomplishments are swiftly perfected by the mere act of reading. "Amogha" (Meaningful) means that it is endowed with the unsurpassed fruit of all the Tathāgatas.
The one called the Sovereign of Knowledge (Vidyā-īśvarī) is the chief of all knowledge, such as the complete transformation of form and so forth; she is the one named Mahāmāyā. Regarding the phrase "of mine" and so forth: "I" refers to the All-Seeing Vajra-Ḍākinī; since there is no knowledge equal to hers, what need is there to mention anything superior? Regarding the phrase "in all tantras" and so forth: the collection of scriptural texts that convey the meaning with exceptional realization is the āgama. "Among you" refers to the Buddha-Ḍākinī. "Beautiful one" means she possesses the fortune of upholding all mantra tantras. "Explanation" means the exposition. Regarding the phrase "Sovereign of Yoginīs" and so forth: one who has attained mastery over method and insight is both knowledge and great; thus, she is the Great Knowledge (Mahāvidyā) by virtue of being the nature of self-awareness. The "sign of her accomplishment" is the cause; any source text that definitively teaches that is so called. The first [chapter] depends upon the second. This concludes the explanation of the first chapter from the Commentary on the Mahāmāyā Tantra titled Mindfulness.
Then, regarding the phrase "Then": it means after the first [chapter] has been explained. "Great Sovereign of Yoginīs" means she is so called because she has gained mastery over the application capable of accomplishing the welfare of both self and others. "Secret" refers to the body, speech, and mind. "Syllables" refers to Oṃ, Āḥ, and Hūṃ. Regarding the phrase "Excellent" and so forth: there are four types of excellence. Among them, "my excellence" is the nature of great bliss.
The excellence of others is that which abides preeminently within the mental continuums of all sentient beings by its very nature. The excellence of time is that which is undecaying throughout the three times. The excellence of wisdom is the thorough knowledge of all minds and mental factors while remaining non-conceptual. "I shall explain" means that I shall specifically teach. "Bestowing the fruit of application" means that application is the nature of insight and method, which is the accomplishment; it is the bestowing of that very fruit. "Whosoever" and so forth refers to the contemplation of the secret syllables. "Yoginī" refers to the nature of the field-born, mantra-born, and co-emergent [yoginīs]. "Bestowing the supreme" means bestowing the desired object. "By the application of the first syllable" means that the first of all mantras is OṂ; by uttering the syllable OṂ, one should exhale the breath through the nostrils. "At the end of the eight" refers to HA, the last of the consonant classes; together with the long vowel U and the bindu, one should cause the wind of the syllable HŪṂ to abide at the heart. "Inhaling" means that by the instructional syllable ĀḤ, the wind should be drawn inward. "Yogin" refers to one who delights in meditation. "Completely free from existence and non-existence" means that all imputed natures are existence and non-existence; one should meditate on being free from those. As it is also said:
That which is the "garland of winds" is the glorious ācārya. Its "activity" is the meditation that has become such. "Unspoken" means that no certainty regarding place, time, aspect, and so forth has been taught. "Without a garland" means there is no counting garland made of crystal and the like. "Without mantra" refers to the mantras to be recited externally and internally. "Grasping" refers to grasping with the external and internal mind. "Without fire offering" refers to the external and internal fire offerings. "In one, the other is reversed" means that many other collections of activities will also naturally be reversed. "Mantra" refers to the mantras such as Oṃ arranged in the six locations of the eyes and so forth. "Form" refers to the nature of the colors, shapes, hands, and faces that appear below. "Dharma" refers to the very nature that is completely liberated from all conceptual imputations. "Union" refers to the nature of insight and method. "Threefold" refers to the nature of the three. "Should be known" means that one who desires the welfare of self and others seeks it. It is said: "The eyes and so forth are the mantra; form is the aspect of the deity; the non-referential body is the nature of phenomena (dharmatā)—this is the threefold meditation." And again: "Then, that very union of all, should be meditated upon in three stages: the nature of mantra, form, and dharma."
It is said: "The Dharma, the Enjoyment, and the Emanation." If one asks what is accomplished by the three types of meditation on the absence of conceptual elaboration, it is said: "Becoming" and so forth. Because it arises from the latencies of karma and afflictions, it is "becoming," which is the mind. Its "certainty" is the characteristic of the obscurations of immeasurable cognition, the objects of knowledge, afflictions, karma, and birth; "unstained" means that it will not arise again in the future. Furthermore, it is said:
"The aggregates are purified by primordial wisdom,
The elements are cleansed by the yoginīs,
The eyes and so forth are pure;
By the three primordial wisdoms, they are faultless."
Others say that "mantra" refers to the manifestation of the body through mantras such as the vowels and consonants; another synonym for this is the "Enjoyment Body" (saṃbhogakāya). "Form" should be understood as it appears below, starting with: "The lotus should be visualized by the mind," and so forth; another synonym for this is the "Emanation Body" (nirmāṇakāya). "Dharma" refers to "abiding in the center of the navel" and so forth; this is the "Dharma Body" (dharmakāya). Furthermore:
"The four wheels of the vowels and consonants
Should be meditated upon as the mantra body.
All forms and so forth are completely pure;
They should be made into the form of Heruka.
Well-purified by the guru’s instructions,
They should be meditated upon as the Dharma Body."
This is the summary. "Union" (yoga) means that because one is joined by this, it is "union," which is the nature of insight and method.
"Threefold" refers to the three distinctions: the characteristics of the dharmakāya, the saṃbhogakāya, and the nirmāṇakāya. "By the three types of wisdom" refers to the wisdom of the three modes of application. "Becoming" (bhava) refers to the wheel of the nature of perversion. "Faults" refers to the afflictions, such as desire and so forth, together with their habitual tendencies, which cause the body, speech, and mind to be impaired. "Unstained" means that one is not touched by even a speck of dust [of these faults] and is not bound by them.
Furthermore, it is said:
"First, through yoga, one should meditate on the form of the nirmāṇakāya.
When stability in the nirmāṇakāya is attained,
one should meditate on the stable saṃbhogakāya.
When the form of the nirmāṇakāya is stable,
the saṃbhogakāya is a mere appearance.
Then, the dharmakāya is beyond objective reference.
This is the summary of the sūtra."
"In that way" refers to the modes of meditation explained above. "Constantly" means at all times. "Yoga" refers to skill in the activity of all dharmas. "Always" means at all times. "Familiarization" refers to the state in which body and mind have become perfectly transformed. Regarding "Vajrasattva," vajra is the unsurpassed mind. Because that very mind acts for the benefit of sentient beings, it is "Sattva" (sems dpa'); its equality is the nature of inseparability. Furthermore, it is said:
"The accumulations and the dharmakāya..."
"The benefit of beings is through conduct; all Buddhas are equal in this, not by family or the measure of their lifespan." Thus it is said. Regarding the statement, "It is accomplished in six months," this means that there is no doubt that through six months of familiarization, perfection is attained. As it is said: "Well-assembled and facing toward it, through just six months, this Great Yoga, which the yogi has closely relied upon, will become clear." Having thus spoken, and wishing to explain the ritual of the previously mentioned actions, he said: "Indra's color," and so forth. Indra refers to a living being, like water; its color is red, and it is perfectly endowed with that color. "First, one should meditate on the syllable" means that the first of the vowels, the short a, is to be placed in the location of the ears. "By whom," and so forth, means that for whatever purpose the knowledge of the mantra is applied, it will be accomplished at that very moment. "The second syllable" refers to the long ā. Regarding "perfectly endowed," and so forth: preceded by placing the syllable endowed with the aforementioned color in the location of the throat, through the yoga of the deity, the three worlds without exception will come at that very moment. "Brahmā," and so forth, is easy to understand. "Wisdom" refers to the wisdom of a stabilized mind. "Syllable" refers to the syllable mentioned above. "Exhorted" means:
The phrase "the syllables and wisdom will be summoned" should be connected with the previous section. Regarding "attire," it refers to the attire of a goddess. Regarding "arisen from the syllable," one should meditate on [the deity] as red in color, emanating from the seed syllable at the heart and holding a hook and a red noose in the hands. Regarding "well-abiding in body, speech, and mind," this refers to the blessing with oṃ āḥ hūṃ. Regarding "having meditated," it means by means of meditation. Regarding "the three applications," one should mount the object of accomplishment upon a wind maṇḍala, bind the throat with the noose, pierce the heart with the hook, and imagine them being drawn in from the expanse of space.
Regarding the phrase "the syllable kṣa," and so forth: if those who are hostile toward the guru, the samaya, or sentient beings cannot be turned back even by making supplications preceded by generosity and honor, and if there are no other means, then by saying, "Therefore, please release this," one supplicates all the Tathāgatas. Having understood this, they will completely release them. Thus, a mantra practitioner who, with a mind of great compassion, has found the signs of the consort they rely upon, should subdue and then care for some individuals in order to avert the sufferings of hell and so forth for those who harm the guru and others, and to inspire sentient beings with faith in the Supreme Vehicle.
Regarding the phrase "the six colors" and so forth: one should visualize the six syllables in the six locations, such as the forehead and so on, according to the ritual procedure, and meditate upon them in particular.
"The assembly of yoginīs and ḍākinīs" refers to the coemergent nature of the non-referential Vajradhara; the "assembly" is the perfect accumulation or gathering of that. The meaning of this is as follows: in the presence of all the lords of heroes and heroines, one will be established in the nature of the three bodies, which are the nature of unsurpassed great bliss.
Regarding "to the Vajrayoginī": "Vajra" refers to the five wisdoms. That which possesses the disposition of union with those is so called. These are the field-born, mantra-born, and coemergent [ḍākinīs]. "Accomplished" means to be perfected.
Regarding "the two eyes" and so forth: in the locations such as the two eyes as previously described, one should block them with the fingers with a one-pointed mind. One should recognize light, sound, and smoke in the eyes, ears, and head. As for "signs of death," other signs should also be understood according to the oral instructions. Following that, one should determine the proper and improper times according to the sequence of the Vajraḍākinī and so forth, and understand the increase or decrease of one's retinue, wealth, and health.
Alternatively, "Lion" refers to the Dharmakāya of the Blessed One, because it terrifies the wild animals of the erroneous views.
"Display" (rnam par rol pa) refers to the nature of enjoyment and emanation. "Mudrā" (phyag rgya) is so called because it seals the welfare of oneself and others. "Should be bound" (bcings par bya) means that one's own nature should be made immovable. Regarding "vitality and effort" (srog dang rtsol ba) and so forth: vitality and effort are the winds. "Restrained" (bsdams pa) means blocked by a one-pointed mind. "In that very instant" (skad cig de la) refers to the instant of cessation. "Blazes" ('bar) means that the self is satisfied by the suchness of self-awareness. Furthermore, it is said: "Going, coming, and staying itself, through a gradual process of becoming slow and very slow, having turned toward the state of peace, one then proceeds to the absence of intrinsic nature."
Regarding the seventeen abodes of the form realm, the Pure Abodes are emphasized; those that culminate in the existence of Akaniṣṭha are so designated. These are the five: Avṛha (Mi che ba), Atapa (Mi gdung ba), Sudṛśa (Gya nom snang ba), Sudarśana (Shin tu mthong ba), and Akaniṣṭha (Aog min). "Moving" (rgyu ba) refers to the twenty locations of the desire realm, making six. "Non-moving" (mi rgyu ba) refers to the four formless attainments, making seven. Alternatively, Akaniṣṭha is the name for the Pure Abodes within the form realm. The "seven worlds" (jig rten bdun) are the stream-enterers, once-returners, non-returners, and those entering the cause of arhatship, distinguished by cause and result.
Nirvāṇa without remainder is merely the fruit of cessation; because it is a state of non-abiding, it was not spoken of [here]. "The moving" refers to the world of sentient beings. "The non-moving" refers to all primary elements and their derivatives. Alternatively, there are seven worlds: those culminating in Akaniṣṭha, as well as water, fire, wind, consciousness, space, and the dharma-element. "The moving" refers to all sentient beings. "The non-moving" refers to the formless attainments and the attainment of cessation. Through these, the dharmakāya is also shown, which is the single mode of great bliss, the nature of which is the indivisibility of contaminated and uncontaminated phenomena. Regarding the phrase "even if one meditates" and so forth: "that" refers to the experience just mentioned above, which is free from the formations of mind and mental factors; even if one meditates on that. "That is not realization" means that one has not internalized the nature of all beings, which is the essence of awakening free from all formations. Regarding the phrase "if all" and so forth: if one were to realize that the nature of all beings is the identity of one's own mind alone, then "the play of those beings would be destroyed"; the "play of beings" refers to the characteristics beginning with ignorance and ending with old age and death, and that would be destroyed. Regarding the phrase "therefore" and so forth: "therefore" means even though it is always presently occurring.
"Secret" (guhya) is so called because it is not the domain of the noble hearers (śrāvaka) and others. "Wisdom" (jñāna) is so called because, although non-conceptual, it is not insentient and so forth. "Unmanifest" (avyakta) is so called because it cannot be examined by any signs or conceptual constructions. "Without letters" (anakṣara) is so called because it is free from drops (bindu) and sound. Regarding the phrase "Because the Buddhas know it," this means that the Blessed One alone knows it. If one asks how, it is said: "Possessing yoga itself." Yoga is the nature of method and insight. That itself is "sleep," because by that means all minds and mental factors are completely overcome. "Possessing" (yukta) means being endowed with perfect realization. Regarding the phrase "In a single form" and so forth, according to the oral instructions, one should mentally visualize a white drop at the center of a red four-petaled lotus. Having dissolved all the Tathāgatas into that drop, and from its complete transformation, one should understand the hands, faces, and shapes of Vajraḍākinī together with the four yoginīs, according to the stages of the sādhana composed by Sugatigarbha. Then, in the heart of the Blessed One, one should visualize a moon that is the purity of earth and water, and upon that, a sun that is the nature of fire and wind. In the center of that, one should meditate with a mind that has cast away [distractions] upon a white drop, the nature of vowels and consonants, resembling the fiber of a lotus root. Furthermore:
"Having meditated on the self-arisen form of the union as having gone there, it seizes the collection of diseases difficult to cure; by causing the stream of milk to flow, it pleases the heart and, when the time of death has arrived, it overcomes all violent [forces]." Thus it is said. The Blessed One intends that this very [form] should be separated from the mudrā. Others [interpret] "in a single form" as each individual aspect: form, sound, smell, taste, and touch. "Mass" refers to the condensation into a single mode of suchness. "With the mind having gone there" refers to that mind which has gone there inseparably. Furthermore, it is said that one should meditate on their co-emergent form as the nature of bliss, the identity of the objects of knowledge. "That which emerges from the nine gates" refers to that which perfectly emerges from the eyes and so forth. "Meditating" refers to the ritual procedure that follows, beginning with "in the center of the tongue" and so on. "Lacking intrinsic nature" means that the nature of what is to be eaten and what is not to be eaten is not perceived. "Possessing one's own intellect" refers to the intellect that is respectful and relies upon all the Tathāgatas; it is the identity of insight and method. "Non-conceptual" refers to the recitation of the mantra that follows: oṃ aguha bhakṣa abhakṣe haṃ. By means of that, one is without conceptualization. Regarding "the thumb" and so forth, having invited all the Tathāgatas and caused them to enter oneself, "according to one's wish" means:
Regarding the "jewel of conventional bodhicitta," which is called the "well-situated vajra-jewel," one should manifest self-awareness. Following that, it is intended that the bodhicitta be given into the space of the disciple’s lotus—described as "in the mouth," meaning it is not within the range of the disciple’s eyes or hands—using the thumb and the ring finger. The mudrā should also act in the same manner. Likewise, the disciple, with a mind that gathers all the Tathāgatas, should draw them into the enjoyment body and offer them, saying: "Aho mahāsukha!"
Regarding the phrase "arisen from the nature of nectar" (amṛta): that by which sentient beings do not die is nectar; it is the conventional and its opposite, the bodhicitta. "Accomplishment" (siddhi) refers to that which is skilled in the singular benefit of others and the single mode of great bliss; furthermore, that which is named the "Great Seal" (mahāmudrā) is the accomplishment. "Permanent" means that the nature of great bliss is perpetually present and thus uninterrupted.
Regarding "Lord of Yoginīs" and so forth: here, "yoga" refers to the union, which is meditative absorption (samādhi). Because one attains all perfections through it, one is a "lord" (īśvara). Because one realizes the five fields of knowledge, one is a "Great Knowledge Woman" (mahāvidyā). The "union" is the blending of all phenomena into the identity of a single [nature]. The source text that definitively teaches these is what is called by that name.
This concludes the explanation of the second chapter from the Smṛti-nāma-mahāmāyā-tantra-ṭīkā. Regarding the passage beginning with "Then," the term "substances" refers to the samaya substances such as elephant meat and so forth. "Bestowing the fruit of omniscience" means that it grants the fruit of omniscience, which is characterized by benefiting others. "Whichever" refers to the amṛta of the well-accomplished samaya. "Merely by eating it" means that if one partakes of it in accordance with the practice, preceded by meditation that pacifies distorted conceptualizations, it will be accomplished; that is, it will be manifested. Who are they? They are the "mothers of the bhūtas." "Bhūta" means non-erroneous. "Mothers" refers to the mantra-born, field-born, and co-emergent [consorts]. Other specific names for them are the nirmāṇakāya, saṃbhogakāya, and dharmakāya. "Great" refers to human flesh. Regarding the instruction on the preparation of the pills, starting from the fourteenth day and so forth, the sequence here is inverted; one should begin on the eighth day and perform the practice for seven days until the fourteenth. "Together with the door" means together with that which has emerged from the door. "From the five" refers to the five meats mentioned above. By these, the following is shown: having combined the meats of the elephant and so forth with the substances derived from the nine doors, one should place them inside the carcass of a jackal that died of natural causes on the eighth day.
Let it remain for seven days, and then on the fourteenth day, extract and grind it. Make pills the size of white mustard seeds and consume them while they are being applied or while they are blazing, and so forth. Regarding the phrase "as taught in this tantra," this means that the measurements are not taught in other tantras such as the Cakrasaṃvara. Regarding "great fruit," this refers to that which serves as the cause for the great fruit. Regarding "of the Buddhas," this means by the Buddhas themselves; "hidden" means concealed.
The stages of meditation are taught: "Then, here," and so forth. Because one accomplishes [the goal] by means of this, it is the sādhana (means of achievement). The sequence begins with "the lotus of the mind," and so forth. Regarding "the red lotus," some say it should have eight petals. Others say that for the meditation, it should be made with four petals, whereas for the painted maṇḍala, it should be made with eight petals. Upon that, on a solar maṇḍala, "endowed with the four goddesses" means one should visualize the Blessed One, born from the syllable HŪṂ, surrounded by the four goddesses. Following that, having melted through great passion, he is perfectly exhorted by the melodies of the four goddesses. This is the meditation on the Blessed One, born from HŪṂ upon a sun disk atop a corpse.
Regarding "adorned with the forms of the Buddhas," the "Buddhas" are the five yoginīs, such as Buddha-ḍākinī and the rest. Their "forms" are generated as bodies solely intent upon the welfare of others. "Nearby" means in the vicinity, specifically on the petals of the lotus. "Adorned" means made beautiful.
The Blessed One’s definitive explanation of the colors of his four faces begins with the words, "The eastern direction," and so forth. The "four faces" are so called because he teaches all phenomena through the four aspects: emptiness, the absence of marks, the absence of wishes, and the absence of volitional engagement. The "four arms" are so called because the four—generosity, pleasant speech, purposeful conduct, and consistency in purpose—engage all sentient beings in the enjoyment of resources. The "three eyes" are so called because the three bodies (kāyas) lead all sentient beings to the state of unsurpassed great bliss. The goddesses also have four faces, four arms, and three eyes, and possess colors such as blue and so forth; their entire bodies are the same color as their principal face. As for the goddesses' hand implements, it is said, "The left hand," and so forth, which is easy to understand. The "bell" is so called because it establishes the nature of all phenomena as selfless and the realization of all things. The "three-pronged trident" is so called because it is the essence of the three bodies. The "jewel" is so called because it possesses the unsurpassed jewel-like qualities of the Tathāgatas. The "banner" is so called because it causes sentient beings to fall [into the state of] the nature of the mantra-born, field-born, and co-emergent goddesses according to their respective fortunes. The "jackal" is so called because of the application of taming beings. The "variegated lotus" is so called...
It is because he performs various benefits for sentient beings. The noose is for binding the afflictions. The sword is for cutting through all misconceptions. The small drum is for proclaiming emptiness in every respect. The "Vajra of Body, Speech, and Mind" refers to the Blessed One Vajraḍāka, who is the embodiment of the three bodies and the five wisdoms. "Of that" refers to the center of the lotus. "In the center" means in the midst of the four goddesses, who are the purification of the four great elements. "Should be visualized" means should be meditated upon. Regarding "skull-cup" (kapāla): ka is bliss; pāla is protection; thus, it is a skull-cup. The khaṭvāṅga is by way of the emptiness of all aspects. The bow is by way of the nature of one-pointed mind, endowed with the quality of compassion. The arrow is the sharpness of emanation and reabsorption, which follows after that insight. Regarding "first, the mantra": the six syllables beginning with Oṃ should be arranged at the six locations and meditated upon. "Blazing" means having become the nature of emanation and reabsorption. Others say that in all the sādhanas of the yogin’s chosen deity, it is taught that they are endowed with power. Regarding "the first mantra" and so forth, it is the nectar that has been perfected, blessed by Oṃ. If one meditates in that way, it is said to "blaze" in that very instant, becoming stainless like crystal.
"Thus" refers to the previously explained rituals of mantra and concentration. "If the yogi accomplishes" means being liberated from ordinary conceptualization. "Substances" refers to the samaya substances; "accomplishment" means perfection. Its result is that which possesses the characteristics of the mundane and the supramundane, and it becomes that. If one asks what the cause is here, it is said: through the yoga of the yoginīs, distinguished by the categories of with-apprehension and without-apprehension, the Buddhas and Vajradharas cause all sentient beings to manifest accomplishments in various lands known by the names of the places, near-places, and so forth, by means of the field-born, mantra-born, and co-emergent yoginīs. "Accomplishment" refers to invisibility and the like. Regarding the cause for the conviction that those who have achieved accomplishments will appear as a thousandfold, it is said: "Immediately, one enters into perfect conviction." Furthermore, it is said: "Through the excellent application of jewels and mantras, and through the flourishing of medicinal herbs, power is seen everywhere; especially so for the yoginīs." The mantra practitioner who has achieved minor accomplishments says: "One will appear as a thousandfold." This refers to a thousand four-continent worlds, which is a thousandfold world system; therein, by means of a single appearance, one becomes a sovereign for the sake of benefiting others.
Regarding the phrase "and seizing," previously the mudrā for the purpose of conferring empowerment was not taught; here, it is the specific mudrā for the purpose of perfecting unsurpassed great bliss through the stages of the vidyā-vrata. Regarding "all buddhas," having correctly summoned the daughters of gods and so forth, if one partakes in the wisdom of all the Tathāgatas—the nature of great bliss in which all phenomena are indivisible—through the stages of the vidyā-vrata as described, for as long as one desires, then for as long as saṃsāra lasts, one will bestow upon all sentient beings the goals of higher rebirth and definite excellence just as they are desired. As it is said: "Whether for a single session, a single day, a fortnight, a month, a year, an eon, or even a thousand eons, the application of wisdom remains constant."
The benefits of this are stated as "as many as the sands of the Ganges" and so forth. "Abiding in the vajra state equal in number to the sands of the Ganges" means that "vajra" is the mind; that itself is the "state," and one abides in just that. Regarding "in the hand" and so forth: just as one sees an āmalaka fruit placed in the palm of one's own hand, one sees all buddhas as not being separate from one's own continuum through the eye of unsurpassed wisdom. Regarding "as many as the sands of the Ganges" and so forth: "fields equal in number to the sands of the river Ganges" refers to the buddha-fields, which are the supporting maṇḍalas.
Regarding the "Characteristics of Body, Speech, and Mind," the body, speech, mind, and the so-called "entities" are the entities of the buddha-fields that will be fully known. How so? It is said: "Of the mind" means that the nature of mind itself appears like a dancer, manifesting as the identity of all things, such as the equal and the unequal, the high and the low, and so forth.
The sādhana of amṛta is taught: "The reversal of syllables" and so forth. Through the application of reversing the syllables, the mantra—the syllable HŪṂ—is to be specially placed upon the pill that is perfectly endowed with "there," meaning liquor and vajra-water. The extraction of the mantra for the purpose of consecration is taught: "At the end of the eight syllables" and so forth. "End" refers to the additional syllable; here, it is HŪṂ. "Yoginī" refers to Buddha-ḍākinī and the others. "All" refers to Vajra-ḍākinī, the identity of all the tathāgatas. "Of the yogin" refers to the tantra of enjoying the aforementioned amṛta. "Vajra-holder" refers to the desire for the identity of the accomplishment of great bliss, the non-erroneous jñāna.
The first syllable is OṂ. Since the syllable A was not mentioned, it is taught for that purpose: "At the end of the three syllables." By placing the syllable A in the middle, they become three. By these, that which was taught will be established.
Upon the maṇḍalas of wind and fire, one should meditate on the syllable HŪṂ situated within a lotus vessel born from the syllable A. Below, the fire ignited by the wind causes the maṇḍala to blaze, burning away all impurities and transforming [the substance] into the nature of the nectar of wisdom. Above, one should visualize the syllable OṂ; its light rays summon the hosts of Victors, which are then made of one taste. Reciting "OṂ AGUHYA AGUHYA BHAKṢA ABHAKṢE HŪṂ," one should draw [the nectar] in with light rays through the hollow of the vajra-tongue and partake of it.
Regarding the clear explanation of the vow of union, beginning with "at the end of the eight," and so forth: by this, the secret vajra is generated by the syllable HŪṂ. "Syllable" refers to the non-leaking conventional bodhicitta. "Supreme" refers to the state of supreme joy. "Abode" refers to the arising of unsurpassed great bliss. "By the application of the first syllable" refers to the emanation of the jewel of OṂ. "HRĪḤ" refers to the emanation from the HRĪḤ of the goddess's lotus. "Appended to the end of the syllables" refers to placing the syllable PHAṬ in the apertures of the vajra and the lotus. "One should thoroughly fill with the five seed-syllables" refers to the seed-syllables OṂ, HŪṂ, SVĀ, A, and HĀ, which are to be correctly placed at the head of the wisdom consort, between her breasts, at her navel, at her secret place, and on her two thighs. "Visualized by means of the syllable" refers to the syllable BHRŪṂ.
One should emanate the yellow filaments. "Lotus" is merely a conventional designation. "Fully blossomed" means through the union of the vajra and the lotus. "If one so desires" means if one wishes; if one asks what that is, it is "the accomplishment of the Vajra-holder," which refers to the desire for the accomplishment of the perfected conventional and ultimate bodhicitta that has entered within the vajra-jewel, the nature of which is the unerring great bliss of all the tathāgatas. "In that way" refers to the union of the vajra and the lotus, which is the thorough application. "All" is to be understood as the entirety. "Then, here" means then, in this context, for the sake of the yogins correctly awakening the two types of form bodies from the body of the Blessed One. "Vajra" refers to the five tathāgatas distinguished by the mirror-like wisdom and so forth. "Yoginī" refers to that which possesses the disposition of applying all dharmas through the identity of those very wisdoms. "Intention" (abhiprāya) means subsequent reflection; it is the desire to correctly awaken those form bodies. "Glorious" (śrī) is merit, which is the method (upāya). "Vajra" is insight (prajñā). Thus, preceded by the teaching of method and insight, the intention residing in the mind is awakened by the pleasing song. For that very reason, it is the identity of the Blessed One.
"Accomplishing becoming" means that in all world systems, those to be trained are perfectly accomplished according to their respective fortunes. "Exceedingly" means that existence and peace are thoroughly suppressed. "O friend" is a term used here to address a companion. "Lotus" refers to the fully expanded source of phenomena (dharmodaya). "Awakening the vajra" means that having caused the vajra and lotus to expand, one awakens; this is the cause of unsurpassed great bliss. If one asks what that is: "A-la-la-la-ho." Here, "A" is the emergence of the Tathāgata. The four "Las" are the four joys, as they dissolve here. "Ho" is the consolation of the Vajradhara, whose nature is constant clarity and joy. "Of great bliss" is for the sake of perfecting great bliss. "Perform the service" means through passion. "Dance" means through the dance of the vajra and lotus, which is the nature of the honor of the deity of great bliss. "By the light of the sun" means that the sun is the blood, and the light is its power. "By opening the mouth of the lotus" means the fully expanded source of phenomena. "Great bliss" is the cause of great bliss. "Service" means approaching and thereby perfecting great bliss. "Dance" means through the dance of the sound of the movement of the vajra and lotus just previously described.
The summarized meaning of this is as follows: just as the four joys through skillful means are preceded by the consolation of the Tathāgatas and culminate in the consolation of the Great Vajradhara, so too should the wisdom [aspect] be understood to encompass everything without exception, as previously explained. The word "then" means immediately thereafter. "By means of song alone" refers to the songs of the ḍākinīs. "The Great Vajra Holder" refers to the Dharmakāya of incomparable great bliss. "The dance of the Vajra ḍākinīs" refers to the dance offerings of the yoginīs, preceded by the offerings of Dharma and material goods, which result in the consolation of the Tathāgatas. Regarding "Vajrasattva," "vajra" is unsurpassed primordial wisdom (jñāna). Because that very wisdom possesses the singular capacity to benefit all sentient beings, it is "sattva." "Exhortation" means the supplication made by yogins to bestow higher rebirth and definitive excellence upon all sentient beings. "In that way" refers to the song just mentioned. "With devotion" means having made the meditation clear. Regarding "the accomplishment of union," "union" is the application to all phenomena through the nature of the great bliss of method and wisdom. Its "accomplishment" is perfection. "At the four times" means that if one performs recitation and meditation very swiftly during the four periods of the day, there is no doubt that accomplishment will be attained here.
Regarding the phrase "all ornaments" and so forth, this refers to the mudrā taught for the purpose of the previously mentioned empowerment of the wisdom of insight (prajñājñāna). As for the phrase "bestowing the supreme three bodies," it means that just as the dharmakāya, saṃbhogakāya, and nirmāṇakāya are able to bestow the accomplishments of higher rebirth and definite excellence upon all sentient beings exactly as they desire, so too will it be perfected. "Accomplishment" (siddhi) means perfection. "Definitely" means without doubt. "Will be attained" refers to the center of the jewel. Alternatively, "in the four intervals" refers to the four seasons. Having obtained the permission of the guru and others, through the stages of the mantra-knowledge asceticism, one summons a maiden of the gods or other classes, adorned with outer and inner qualities, and by training oneself according to the oral instructions, one finds the channel called the avadhūtī.
Then, by properly stimulating with the fingers and the tongue, and by slightly moving the vajra, one emits the bodhicitta distinguished by place and time. Having practiced this, in ten months, or six, or three months, or half a month, or in four days at the time of dawn, there is no doubt that one will achieve, together with the mudrā of the omniscient one, the nature of great bliss in which all phenomena are indivisible. As it is said: "Having slightly contracted the fingers, then with the probe of the tongue, the supreme joy flows forth."
Once those channels have expanded, the mantra practitioner should, step by step, slightly move the vajra. By means of the syllable phaṭ residing in the jewel, one should bind that which arises from the mind. If the bodhicitta is not lost, supreme bliss will quickly arise. Through the radiation of that very self without exception, the continuous manifestation of all things will occur. One will certainly attain the supreme state of pervasive, peaceful bliss. If the bodhicitta is lost, one's gains will perish and the mind will faint.
The "three bodies" (kāya) are the dharmakāya, saṃbhogakāya, and nirmāṇakāya. "Bestowing the supreme" means that through the two types of form bodies (rūpakāya) in both completely pure and impure realms, one bestows the desired goals of higher rebirth and definite excellence upon the sentient beings to be trained, exactly as they are intended.
Regarding "a hundred leagues" and so forth: by the power of the coemergent [wisdom] endowed with such accomplishment, as indicated by the term "a hundred leagues," one manifests throughout immeasurable and limitless world systems. One will appear everywhere in those world systems together with the bodhisattvas.
"Emerging from the nine gates" refers to that which emerges from the eyes and so forth. "Substance" is explained as the samaya. "The two faculties" refers to the faculties of faith and insight. "From the activity of Subhūti" refers to blazing and so forth.
When one is able to produce the manifestation of wisdom to an extent of about a hundred yojana, at that time, it will be accomplished. Regarding the phrase "the state of the Buddha’s awakening": the Buddha is the nature of the five wisdoms. His awakening is the fulfillment of the desired aims of sentient beings according to their respective fortunes; that itself is the ultimate state. "Peaceful" means naturally indestructible, which is to say, permanent. "Suchness" refers to non-dual wisdom that is unerring. "Unsurpassed wisdom" refers to that in which no other conceptualization exists. Furthermore, "unsurpassed" means that there is nothing else superior to this. "Suchness" should be understood in four aspects: the suchness of the self, the suchness of others, the suchness of the maṇḍala, and the suchness of the deity. Regarding the term "Buddha," a Buddha is a bodhisattva who has attained the consolation of the Tathāgatas. His awakening is the nature of the Vajra-holder, and that itself is the unsurpassed state. "Peaceful" refers to the spiritual friend who brings about the excellence of mundane and supramundane aims for all sentient beings. To summarize the meaning previously explained, regarding the phrase "forms and so forth": "forms" refers to colors such as blue, yellow, and so on. "Mudrās" refers to the yogas. "Signs" refers to the skull-cup and so forth.
"Substances" refers to the five nectars and so forth. "Concentration" refers to the extensive activities such as summoning and so forth. "Meditation" refers to the stages of clear realization. "The methods of ritual" refers to the various teachings such as entering the city of others and so forth. "Goddesses" refers to the invocations. "Those desired by the mind" refers to [attainments] from the sword up to the Great Seal (mahāmudrā). Others say it refers to the seven hidden [attainments]: the three bodies, the collection of activities, the complete transformation of form, entering the city of others, invisibility, empowerment, and the accomplishment of nectar. Still others say it refers to the suchness of the maṇḍala, the suchness of the deity, the suchness of the mantra, the suchness of the collection of activities, the suchness of song, the suchness of the samaya, and the suchness of the lesser accomplishments. Regarding the phrase "in whose house" and so forth: it refers to respectfully holding the volumes that are the nature of the scriptures, which consist of the collection of words that cause one to understand the meaning in that place. "Constantly" means always. "Holding" means grasping in the mind by understanding the meaning preceded by the words. "Reading" means looking at the volumes and reading or reciting them. "Meditating" means always abiding there with a mind directed toward it through recitation and so forth preceded by meditation. The benefits of these are now explained:
Regarding the phrase "no disease shall arise" and so forth: "his body shall not be afflicted by disease" means that his body will not grow old; "he shall not die" means that his life-force, the sense faculties, and consciousness shall not cease. "Obstacles shall not arise" means that the sons of the gods and others shall not distract his mind. "Constantly" means at all times, whether in a state of meditative equipoise or not. "At all times" refers to the past, future, and present. "From obstacles" means that actions which would act as hindrances—namely, the Māras of the aggregates, the afflictions, the sons of the gods, and the Lord of Death—shall not arise. Why is this? It is because of the "sovereignty of the Yoginī," which means she protects all yoginīs by performing the excellent ritual. "By the Vajrayoginīs" refers to those who abide through the distinction of having an object of apprehension or being without an object of apprehension: the field-born, the mantra-born, and the co-emergent. "Intention" means abiding in the mind. "Supremely" means by way of non-conceptuality. "Secret" means that which is to be concealed, being of the nature of great bliss. Regarding "the great secret" and so forth: the great secret itself is the near-conduct; it is the Blessed One Vajraḍāka, the nature of the five wisdoms and the three bodies.
The sādhana for this is the sequence of meditation; it is complete, concise, and emerged from the mouth of the Yoginī. Whatever virtue is obtained from this Smṛti (Recollection), may all these worlds without exception come to abide in the singular Great Bliss. This commentary on the Mahāmāyā-tantra called Smṛti was composed by Kṛṣṇavajra, who is devoted to the deity Kṛṣṇa. This commentary called Smṛti should not be given to those who have no faith in the supreme tantra, nor to those who have never received empowerment. Whatever was forgotten and not spoken due to the teaching of the tantra by the holy guru is the fault of my own intellect; may the Vajra-holding Guru forgive it. The explanation of the third chapter from the Smṛti commentary on the Mahāmāyā-tantra is complete. Translated by the Indian abbot Jinavarman and the Tibetan translator ’Gos Lhas btsas.