Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This commentary provides a technical exegesis of the Mahāmāyā Tantra, focusing on the resolution of difficult points through linguistic analysis and ritual instruction. The text functions as a manual for the practitioner, bridging the gap between the tantric root text and the actualization of siddhi. It argues that the nature of the practitioner's experience is rooted in the non-abiding nature of primordial wisdom and the pervasive essence of the dharmadhātu. The work commits the reader to a rigorous system of deity yoga, mantra recitation, and specific somatic practices—including breath control and the summoning of ritual substances—to achieve a non-dual state where mantra, form, and dharma merge. By clarifying the specific colors of syllables and the sequence of deity generation, the text ensures the precise execution of rituals intended to produce invisibility, enrichment, and the ultimate fruit of clear light.
Provenance
About this text
A commentary on the difficult points of the Mahāmāyā, the Mahāmāyānāmapañjikā is a work of the classical Tibetan period attributed to the Indian author Alaṃkaraśrīpāda. Preserved in the Tengyur, volume ཡ, the text is situated within the Other Wisdom Tantras collection and extends over sixteen pages. The work provides a technical exegesis of the Mahāmāyā Tantra, focusing on the resolution of difficult points through linguistic analysis and ritual instruction. It functions as a manual for the practitioner, bridging the gap between the tantric root text and the actualization of siddhi. The author argues that the nature of the practitioner's experience is rooted in the non-abiding nature of primordial wisdom and the pervasive essence of the dharmadhātu. By clarifying the specific colors of syllables and the sequence of deity generation, the text ensures the precise execution of rituals intended to produce invisibility, enrichment, and the ultimate state. A scholar or serious reader consults this work today to understand how the text commits the reader to a rigorous system of deity yoga, mantra recitation, and specific somatic practices—including breath control and the summoning of ritual substances—to achieve a non-dual state where mantra, form, and dharma merge.
Cite thisAnuvāda, “A Commentary on the Difficult Points of the “Mahāmāyā Tantra”” (Toh 1625), machine draft, 2026.https://naxiai.com/tibetan/works/toh1625
Summary & commentary
Significance
The work is significant for its detailed preservation of the ritual mechanics and somatic technologies associated with the Mahāmāyā tradition. It offers insight into how late Indo-Tibetan practitioners reconciled philosophical concepts of emptiness with the concrete requirements of tantric alchemy and deity yoga.
Structure
Passages
Section
Description
1-8
Exegesis of Philosophical and Ritual Terms
Analysis of the opening phrases, the nature of the dharmadhātu, and the definitions of yoga and absorption.
9-15
Ritual Summoning and Somatic Practice
Instructions on summoning ritual substances, the use of syllables, breath control, and the non-duality of mantra and form.
16-21
Alchemy and Deity Generation
Details on the preparation of ritual pills, the sequence of generating the Blessed One and goddesses, and the attainment of clear light.
Themes
Non-duality and Primordial Wisdom (1-3, 10, 14, 20)
Ritual Summoning and Alchemy (9, 12, 15, 16, 18)
Mantra and Syllabic Visualization (10, 11, 13, 19)
Deity Yoga and Generation (12, 17, 21)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Commentary on the Difficult Points of the “Mahāmāyā Tantra”·
In the language of India: Mahāmāyānāmapañjikā. In the language of Tibet: The Commentary on the Difficult Points of the Mahāmāyā (The Great Illusion). Homage to the glorious Vajrasattva.
Regarding the phrase "Then," why is it not stated as "Thus have I [heard]"? It is because of the non-abiding nirvāṇa; for from that, the parinirvāṇa of all applications without exception has arisen. Alternatively, it is because in the future time, the compiler—who is without substantiality—does not exist to say, "At one time, thus have I heard." Otherwise, it is because the compiler does not teach "Thus have I [heard]" and so forth, intending it for the sake of the sentient beings to be trained; or because this is a single portion of the twelve-thousand-verse Root Tantra.
Furthermore, "Vajra" refers to the five [wisdoms], such as the mirror-like wisdom, which are the nature of cause and result. As it is said: "The five causes, which are also knowledge, are explicitly called 'Vajra'."
Regarding the term ḍākinī: because the pure expanse (dharmadhātu) is established as moving through all space, it is established as a ḍākinī. When this verbal root is first taught, by the rule aśi hi, it becomes ar; by kvip, it becomes ka; by nimatu, it is elided; and by riname and diva, it is established as ḍākinī.
For that very reason, those who have accomplished the state of Vajraḍākinī, whose nature is supreme primordial wisdom (jñāna), abide in space because they are themselves non-apprehensible (anupalabdhi). By the term "secret" (guhya), the three—body, speech, and mind—are expressed. It is "secret" because, being the direct realization of one's own nature, it is not an object of experience for others in the ordinary sense of space. It is "sovereign" (īśvara) because it possesses the welfare of both oneself and others. As stated in the Guhyasamāja Tantra: "The five, the hundred families, and the three are expressed as the secrets of body, speech, and mind." For that very reason, the hundred families are the hundred families. Here, the Blessed One Vajraḍākinī, whose nature is body, speech, and mind, is the teacher; and the Buddha-ḍākinī, who possesses the name "Great Illusion" (Mahāmāyā), is the compiler. As it is said: "O Goddess, I speak the truth," and so forth. For that very reason, the Blessed One is expressed here; and for the sake of attaining that, the vehicle of the stages of realization (abhisamayakrama) is also expressed by that term, and that which brings about realization is likewise applied. One will find the words: "Of the great assembly of sounds, the supreme secret." For that very reason, it is taught in the tantra: the Blessed One’s extensive elaboration and explanation—this stage of realization was composed as the cause for attaining the Blessed One. The word "composed" (kṛta) is a term of established proof.
One who wishes to provide a commentary on the "Secret" should state: "By whom," and so forth.
Regarding the phrase "by which": it is by the nature of the dharmadhātu. Regarding "pervasive": it is its very essence. This is because there is no phenomenon among sentient beings or the vessel-like world that does not emerge from the dharmadhātu. Thus, through reasoning, one understands that emptiness is neither other than things nor is it a thing itself. Its subduing, or its own cause, should also be explained: it is generated by those four goddesses, such as Vajraḍākinī and the others. "Brahmā" refers to Vajraḍākinī, who is the essence of non-dual wisdom. The word "and so forth" includes Buddhaḍākinī and the others. "Of great power" is because they are the accomplishments and great miraculous powers of both oneself and others. What is that? It is what is called "their supreme secret." The phrase "by those" refers to the Vajraḍākinīs. "This" refers to meditating while keeping it in mind. "Great illusion" refers to the white and subtle form of the bindu. "Great lord" is because it is the cause of the Great Lord (Maheśvara). "Great illusion" is because, like a great magical display, various forms appear within emptiness. "Great fierce one" is because she subdues the four māras. "She who gathers the bhūtas" is because she performs emanation and reabsorption.
"Pervasive" (vyāpin) means that he acts for the benefit of sentient beings simultaneously in all directions. Regarding this, it is said in the Vistara-vikrīḍita: "The Buddha is described as pervasive."
"The three worlds" refers to the desire, form, and formless realms themselves; to clarify this, they are called "the moving and the non-moving." "Gathering" means making [them] invisible. "Emitting" means manifesting emanations. The generation is clearly explained: "Secret" refers to Vajrayoginī. "Mother" means the progenitress; she is the Great Illusion (Mahāmāyā). "Spoken" means explained. "Accomplishing the three worlds" means because she sustains and brings forth the three realms. "Vidyā" (Knowledge) is so called because her nature is self-awareness. "Bestower of all desires" means she perfectly grants all the desired fruits for oneself and others.
Regarding the statement "without even hearing," "consciousness" (vijñāna) means knowing without distinction; it is to make [the truth] manifest through meditation. "Knowledge" (vidyā) is so called because it is the opposite of ignorance and its discordant factors. "The practitioner's Īśvara" means she is the sovereign cause of the practitioner. Regarding this, it is said: "From the three realms without exception, she brings about death and life itself; she acts in a mere instant—there is no doubt she is capable of this."
The commentary on the Exposition of the Three Worlds states: "Gods and so forth" is easy to understand. "By the practitioner" means that the practitioner will achieve accomplishment. The commentary on the verse line states: "Brings under control" means they will become devoted. "Bhūtas" refers to those who support the generation [of the world]. "Aquatic" refers to crocodiles and the like. "Terrestrial" refers to humans and the like. "Yoginī" refers to the nature of method and insight. This is stated as: "The union of method and insight is designated as yoga." Because the master of that yoga arises through the stages of the practitioner, she is called a "Yoginī." It is said that the three worlds are accomplished; "the three realms without exception" means that everything will be accomplished. Through the phrase "illusory emanation," accomplishment occurs through application. For the sake of guiding beings, one should demonstrate the dance of various and marvelous illusory emanations. It is said that the display of play is taught. This is stated as: "Seizing and so forth." Through these, one directly experiences the near-enjoyments and one's own family. "Born of the supreme god" is an illustration; it refers to summoning the daughters of gods, asuras, and so forth, and engaging with them during the time of the vidyā-vow and so on.
Yoga is that which performs many things; it is the "Great Illusion." That which is called "the performer of optical illusions" is explained as having the sense of illusion. "The deluder" is that which causes victory. "The paralyzer" is that which renders motionless. "The secret" refers to those who harm the teachings and the Three Jewels. "The expeller" is that which drives one from one's place. By the word "and so forth," it refers to the production of harmful fevers, graha spirits, and diseases. "Empowerment" is passion. "The ḍākinīs" refers to those who travel through the sky. "Entering another's village" is entering a body that is devoid of consciousness. "Invisibility" is not being seen. "Manifestation" is the absence of attachment and aversion. "Muteness" is the inability to speak. "Going beneath the earth" is entering the orifice as taught by Vajrapāṇi. "Vidyādharas" refers to the sword and so forth. "The state of a universal monarch" refers to the wheel of gold and so forth. It is the state of being free from aging, sickness, and death. "The yoginīs perform" means they connect; they perform in a specific manner. "By this" means by means of knowledge (vidyā). By the term "knowledge," it refers to the illusion-like nature of the union of method and wisdom. "Syllables" are the vowels and consonants. "Mantras" are those beginning with Oṃ. "In its form" means by its very nature, through hearing, reflection, and...
It is said that meditation generates absorption (samādhi). Regarding the phrase "recitation" and so forth: absorption is one-pointedness of mind. "Accomplishment through recitation" means that by the mere act of reading, one is freed from negativity and achieves the desired siddhi. "The siddhi of the consort" refers to the siddhi of Mahāmudrā. By the word "also," it is indicated that the siddhi of Brahmā is not inferior. To eliminate the defects of meditation, it is said: "without ascetic observances" and so forth. If one asks how accomplishment is achieved, it is said: "through bliss and joy." "Insight" (prajñā) is that which has the nature of discerning all phenomena, and is fully established in the form of the Goddess. "Method" (upāya) is the nature of great compassion, which is one's own chosen deity. By the word "and so forth," confession of negativity, rejoicing in merit, taking refuge in the Three Jewels, generating the mind of awakening (bodhicitta), and the formal adoption [of the path] are included. "The accomplishment of the great samaya" refers to the priceless great siddhi, which is the siddhi of Mahāmudrā. "Through the supreme application of the Great Illusion" means by means of the meditations on the illusion-like drops (bindu) and seed-syllables. "The vow of yoga" refers to the passion for the supreme bliss that has the nature of method and insight. Furthermore, regarding the vow of yoga, it is said in the oral instructions of the Guru:
The phrase "the nature of primordial wisdom" refers to the empowerment. "The five offerings" refers to the food offerings and so forth. "The five sensory qualities" refers to the sublime forms, sounds, smells, and so on. Regarding the phrase "by the practitioner's faculties" and so forth, this should be understood through the authentic guru, reasoning, and scripture. "By which primordial wisdom" refers to what I have just explained. "By accomplishment" means becoming clear through the power of meditation. "Utterly" refers to the characteristic of meditation that overcomes the two extremes of existence and non-existence. "Accomplishment" refers to being free from apprehension, the nature of non-abiding nirvana. "Perpetually" means attained through a continuous stream. Regarding the phrase "with the garland of sublime syllables" and so forth, this is the form of the bindu (drop) surrounded by half of eight [syllables]. If the mind is stabilized through the yoga of the bindu and so forth, it is said that one will become capable in every respect. Regarding the phrase "will be seen" and so forth, this refers to whatever various emanations are produced and described. "By the Tathāgata" means that buddhahood is accomplished through the stages of generating the mind of awakening or the stages of descent. "Accomplishment" refers to the welfare of sentient beings, such as the desire for the eight great accomplishments and so forth. "Elixir" refers to accomplished substances. Thus, the extensive explanation of the activities is briefly taught.
"Seminal fluid" and so forth. What was previously called "summoning" refers to the arrival of the object of accomplishment appearing before one. When the flesh of one born seven times as a human and so forth, or the flesh of a man and so forth, has been summoned, the splendor of the accomplishment is described: "long-lived" means remaining for a great eon. "And the body of the wrathful one" means that which causes displeasure upon being seen. "Miraculous display" refers to blazing, burning, and so forth. "Intention" means by mere desire. "The form is completely transformed" means into the form of a tiger and so forth. "Great Vidyā" is the name; she is the one of supreme greatness. "Īśvarī" means the sovereign lady. "Great Illusion" means she is free from sin. "Accomplished by reading, the unconfused one" means she possesses the fruit. By this it is meant: "There is no Vidyā equal to me." As for the statement "I," it refers to Vajraḍākinī, the lord of all worlds among beings. "Scripture" refers to the knowledge of these. "I have explained to you" refers to the Buddha speaking to the ḍākinī. Immediately following that, it is said: "The accomplishment of the Vajra of the great Vidyā of the Lord of Yogins." "Signs" refers to the five superknowledges and so forth. "Taught by those" refers to the source text in which it is spoken accordingly. "First" is in relation to the second. "Then" refers to immediately after what was first taught.
"Secret" refers to that which is the nature of body, speech, and mind. "Syllable" refers to the recitation of oṃ and so forth, because it is unchanging within the dharmadhātu. "Sublime" refers to nirvāṇa and so forth, because it is free from cyclic existence (saṃsāra). "Yoga and accomplishment" refers to the perfection of the nature of uncontaminated joy through method and insight. Regarding that, it is said: "The union of method and insight is explicitly called yoga. That which is the nature of the characteristics of method and insight is without self-existence." That itself is the "result," because it is the excellence of the accomplishment of the welfare of oneself and others. The "exaltation of the mind" regarding that is also taught by the words "by which" and so forth. "Supreme" refers to what is desired, which is the granting of the eight accomplishments of a Buddha and so forth. "The first syllable" is oṃ, which is to be projected at the time of recitation. Because it acts as the teacher, it is the nature of the nirmāṇakāya. Oṃ is the syllable of the body, and it is the nature of the saṃbhogakāya. Hūṃ is the nature of the vajra of the mind; it is the entity taught as the place, and also of the dharmakāya. Oṃ is to be recited by pervading the vital breath and effort. "The breath should be exhaled" is the meaning for this yogi. "The end of the eight" refers to the end of the eight classes, which is the form of ha.
The syllable u is that which is below. "Together with the bindu" means the half-moon at the crown. "Entity and non-entity" means that one should perform recitation free from meditation; this is the meaning. Regarding the statement, "There is no explanation of ascetic conduct," it means that by means of the stream of nectar, one is freed from the parts of self and other, and by turning from one to the other, one becomes the master of asceticism.
Immediately following that, the meaning of the yoga is stated: "Mantra" refers to hūṃ and so forth. "Form" refers to the aspect of the deity. "Dharma" refers to the dharmadhātu. "Its self" refers to its nature; this is the meaning of "yoga."
Regarding what is stated at the end of the syllables: "Wisdom" refers to the heart-center, which is invoked by one-pointedness of mind. One should emanate a two-armed deity, symbolized by the short a, holding a hook and a lasso in the hands. Having bound the throat with the lasso and pierced the heart with the hook, one should visualize the body of the one to be accomplished appearing in the sky, mounted upon a wind maṇḍala, and thus summon them. "The three applications" refers to the application of the wind maṇḍala, the lasso, and the hook, and the perfect abiding of the body and so forth. "Speech" refers to the throat.
Regarding the summoning of the fluid, "khe" means: the white sound in the shape of a tube is blessed by khe and emitted from the mouth, entering the secret place of the one to be accomplished. By exhaling, one should cause it to enter.
By inhaling, one draws it in and should place it from vessel to vessel or drink it. "The self of passion" refers to being intensely attached through body, speech, and mind. "With four faces and skull-hands" means one should summon it through the deity yoga. Regarding the summoning of liquor, it is taught that the practitioner of the deity yoga of the yellow syllable ci with a horse's head should summon it with the tube of the ci syllable as a sign. Regarding the summoning of blood, it is taught that the practitioner of the deity yoga of the jackal-shaped face, red in color and wrathful, should draw out the ra syllable—which is blessed by the lotus-shaped hair from the heart—through the mouth, pierce the body of the object of practice, and purify the blood. Regarding the placement of the six limbs, it is taught that "with six colors" and so forth means these syllables are endowed with the six colors. "In the six locations" refers to the forehead, throat, eyes, ears, nose, and heart. "Accomplishment is achieved through the subsequent mantra" means that this very thing will be expressed. "The first syllable" is oṃ, because it is certain to be the homage at the beginning of all mantras. "The color of Indra" means like the life-force of the hidden Indra, or like a blazing fire. "The second syllable" is a, because it is the second among the vowels and because, according to the oral instructions, it is governed by the two visargas. Because the short a is like a bandhūka flower, it is for the sake of one aspect of supreme subjugation.
At the end of the summoning, the syllable khai is white; ci is short and yellow; repha is the color of fire. These syllables have these specific colors because they perform the function of enrichment (puṣṭi). At the time of placing the six limbs, oṃ alone is white, while the others are of the colors as previously described. Oṃ is white. Regarding the phrase "possessing a color equal to Indra," one should look for the source text that says "possessing a color equal to the color of Indra." Indra is the moon; because its color is pure, it is white. Others interpret "possessing a color equal to Indra" as referring to the major and minor limbs in a summarized manner. The color of sapphire (indranīla) is praised for the performance of wrathful activities (abhicāra). At the time of recitation, all three syllables are white, arising from the application of entering the white drop (bindu). Thus, the sequence of the colors of the mantras appears differently in various source texts. My guru’s source text states: when meditating on the eyes, forehead, throat, and so forth, it is said that one should contemplate like a lion. By sporting like a lion, one silences the wild beasts of the afflictions (kleśa). Likewise, because the body, speech, and mind are sealed with the mudrā, it is the "Great Mudrā" (mahāmudrā). It is the form of the desired deity. "To be bound" means to make it immovable. "By the yoginī" means with one-pointed mind.
The mantra, the form, and the dharma become non-dual in nature. Regarding the supplementary explanation of the extensive activities, it is said: "The vital breath and effort are well-applied," which refers to the exhaling and restraining of the breath. "In an instant" refers to the mental engagement with the syllables and so forth. "Blazing" refers to the process of blazing through the stages of heat, smoke, and so on. Now, the long-term knowledge of yoga is taught: "Akaniṣṭha" and "the seven worlds" refer to the seventeen levels, from the six classes of gods of the desire realm up to Akaniṣṭha, which are described as being unified within the form realm. "Moving and non-moving" refers to that which is otherwise shifting and non-shifting, namely the stable and the moving. Regarding the specific food of the yoginīs, it is said: "The substances emerging from the nine gates," which refers to the substances emerging from the eyes, ears, nose, mouth, and the nearby locations. "The wise one" refers to stainless insight. That very point is taught: "The meaning of consuming excrement and urine; he who practices this is fortunate." Regarding "by means of the lack of intrinsic nature," it means that an entity which cannot be described as self or other is, by its very nature, devoid of being one or many. In order to pursue the secret empowerment, it is said: "With the thumb and ring finger, into the mouth." The word "by whom" is not explained. "By means of non-conceptuality" means by means of the conceptualization of the mantra-body. That very point is taught: "By the meaning of the mantra, conceptualization is the non-conceptualizing mind."
Thus it is said. Regarding the term "wish-fulfilling gem" (cintāmaṇi), it is because it is intended to grant whatever desired object is sought. If one asks how this occurs, it is stated that it is to be tasted: "Arising from the nature of nectar" refers to the awakening (bodhi) perfectly accomplished through meditative concentration (dhyāna). "Examination" refers to the continuity that is uninterrupted for as long as saṃsāra exists. Regarding the five meats, "the collection of substances of the latter" refers to the aggregate of those substances. "The fruit of omniscience" refers to buddhahood itself. "The giver" refers to conventional designations such as "other" and so forth. "Having eaten" means that the body becomes endowed with bliss, the mind becomes endowed with the absorption (samādhi) of bliss, and through the mind being in meditative equipoise, one comes to thoroughly know how things arise. "Bhūta and mātṛ" refers to the Vajrayoginī. "The great mother" refers to the fact that even that which possesses the great impurities is the nature of the five wisdoms (jñāna). Likewise, regarding the statement that the pills should be made into eight, it is said to be the fourteenth; by following the scrambled order, starting with the eighth and continuing up to the fourteenth, they become seven suns. "Together with" refers to the proximity of the substances arising from the nine orifices. "Five" refers to those very five meats just mentioned. By this, that very point is expressed. Having taken the meats of the elephant and so forth that have reached the eighth stage, and having combined them with the substances arising from the nine orifices, one should place them inside the carcass of a dead jackal.
It should be kept for seven days. Then, on the fourteenth day, it is gathered and ground into pills the size of a white mustard seed, dried by means of the fire ritual and so forth, and then tasted. "By the Buddha" means by the Buddha himself. "Secret" means hidden. "Great Fruit" is so called because it is the cause of the great fruit. "Not taught in other tantras" means that it is taught in this tantra. Regarding the explanation of the stages of meditation: "Then" refers to that which is to be accomplished. "This" refers to the practitioner. The stages of meditation are taught starting with "mentally" and so forth. Some say it is a red four-petalled lotus; others say it is an eight-petalled one. In the meditative maṇḍala, it is four-petalled; in the painted maṇḍala, it is eight-petalled. There, upon a sun maṇḍala, are five white drops. In the four directions, together with the four goddesses arisen from the moon, and immediately upon being exhorted by song, from the central drop arises Vajraḍākinī, born from the syllable HŪṂ. "Beautifully adorned with the image of the Buddha" refers to the Blessed One with four faces. Regarding the description of the body color: "In the east" and so forth refers to the goddesses also having four faces and body colors such as yellow and so on. Their primary faces are yellow and so forth, but in that position, they should be visualized as blue. They have four arms and three eyes. The symbols of the goddesses are taught:
Regarding the phrase "on the left" and so forth, this refers to the generation of the Blessed One immediately after the generation of the goddess. I shall refute the source text of those who claim that the goddesses are generated simultaneously with the generation of the Blessed One. Why? Because in this source text, it says: "Endowed with the four goddesses, the reflection of the Buddha is beautifully adorned." Thus, the four goddesses are mentioned first, and the Blessed One later. Furthermore, the weapons and so forth of the goddesses, as well as the directions and so forth, are mentioned first, and the Blessed One is indicated later. Therefore, the generation of the Blessed One occurs only after being perfectly exhorted by the songs of the goddesses; this is not the same as other tantras. As for the reason for this distinction, one should look to other tantras such as the Mārīcī Tantra, where it is said that the other goddesses, the principal consorts of the Sun, are exhorted by rays of light and subsequently generate the Blessed Lady, the principal consort, who resides in the center.
Regarding "the first mantra," this refers to Oṃ. One should meditate on the six syllables as being present in the six locations. "Blazing" means radiating and reabsorbing. It is said that a practitioner of deity yoga who has become thus will be capable in all accomplishments. "Thus" refers to the substances, such as pills and so forth. "Accomplishment" refers to the siddhi of Mahāmudrā. Its result is the welfare of others, which is the complete manifestation of all illusions.
"Bestowing that" means for the sake of its accomplishment. Regarding the practitioner who achieves the accomplishment that is not inferior, it is said that "invisibility" means not being seen. "Reversal" refers to the yoga of the three syllables. In that context, one should place the pill—which is perfectly endowed with vajra water and consecrated by HŪṂ—into a skull cup born from A, and subsequently meditate on OṂ. Regarding the extraction of the mantra for the purpose of consecration, it is said: "Eight" refers to the final syllable. "All" refers to the first syllable, OṂ, through the yoga of the universal monarch of the four goddesses. A is not explicitly mentioned here; its meaning is stated by "three" and so forth, which means that A is inserted in the middle, thus becoming three. This is what is taught by this. Having visualized the substances placed in a lotus vessel born from A upon the wind maṇḍala and so forth, together with HŪṂ, the wind maṇḍala from below and the flames burn away the sins, transforming them into the nature of the nectar of wisdom. Then, having made the assembly of Victors, invited by the light rays of OṂ above, of one taste, one should consecrate it with OṂ AGUHYA BHAKṢA BHAKṢE HAṂ and consume it by drawing it in with the light rays of the vajra-tube on the tongue. Regarding the explanation of the yoga vows, it is clearly stated: "Eight" and so forth refers to the secret vajra emanated by HŪṂ.
Regarding the phrase "by the application of the first syllable," this refers to the jewel emanated by OṂ. Regarding "and HRĪḤ," this refers to the lotus of the goddess emanated by HRĪḤ. Regarding "having joined the syllable at the end," this refers to placing PHAṬ inside the opening of the vajra. Regarding "the five seed-syllables are thoroughly applied," this means they are endowed with the portions of the five families. Regarding "one should meditate on the syllables," this refers to the yellow [syllable] at the navel arising from BHRŪṂ. Regarding "one should understand the application in that way," this refers to entering into meditative equipoise. Regarding "by means of this song and the vajra dance, Vajrasattva," this refers to Heruka. Regarding "should be inserted," this means one should meditate [him] in the center of the vajra's navel.
"Through the equipoise of method and insight, it is designated as 'yoga.'" Regarding "the accomplishment of yoga," this is the accomplishment whose nature is method and insight. Regarding "by means of the application during the four sessions, the supreme meditation," this means that by making it sublime, being continuously and for a long duration is the "supreme meditation." Regarding "filled with the five qualities of desire," this means adorned with the five offerings; as just stated, one attains the accomplishment.
If one asks what that becomes, it is said: "Thus, the supreme gift of the three bodies." This means the supreme gift of the nature of the Dharmakāya, Sambhogakāya, and Nirmāṇakāya, which is the granting of the desired aims to all sentient beings. The meaning is that one becomes a perfect Buddha here, just as [it is] elsewhere.
"Accomplishment" (siddhi) is said to be the clear light (prabhāsvara). "Leagues" (yojana) and so forth refers to the instruction that at the conclusion of meditating on the union, one should taste the nectar (amṛta). "The nine gates" refers to the explanation of the fruit of this. "That very virtue" refers to being free from harm throughout the three times, for the sake of the ultimate reality. "Unsurpassed" refers to the illusory-like nature of one's own and others' meditational deities (iṣṭadevatā). "Accomplished" and so forth refers to the nature of uncontaminated great bliss (anāsrava-mahāsukha). In order to follow the summarized meaning of the tantra, "form" and so forth refers to the colors of the hidden sense faculties and so on. "Mudrā" refers to the yoga of the deity. "Signs" refers to the skull-cup and so forth. "Substances" refers to the five nectars and so forth. "Concentration" refers to the activities such as summoning. "Meditation" refers to the stages of the clear realization (abhisamaya). "Various methods" and "goddesses" refers to the goddesses. "Desires of the mind" refers to the ultimate accomplishments, such as the sword and the great seal (mahāmudrā). To express the greatness of the tantra, "by whom" and so forth refers to the nature of the physical volume. "Holding" refers to internalizing it. "Reading" refers to seeing the volume. "Meditating" refers to the sequence of the four sessions.
Here, some say that the Blessed One is without meditative attainment (samāpatti). The meaning of this refers to what is called "incorrect meditative attainment." In this context, there is a definitive verse: "Whosoever, wherever it is taught, through the union of method and insight..." The term "always" should be understood as such a constant union. Having realized the nature of the five families, it is taught that because one will thus attain the accomplishment (siddhi) of yoga, the yoga characterized by method and insight is taught. Furthermore, although the teaching on the "thorough union of the two organs" and so forth is indeed seen, meditative attainment itself is the means of accomplishing the awakening characterized by supreme joy (paramānanda), and it is not otherwise. If one is able to establish the representation of the nature of supreme joy, excluding meditative attainment, then the characteristics of desire, such as laughing and gazing, are represented by supreme joy and not otherwise. For that reason, abiding in that, one enters the state of the meditative attainment of the two-by-two union; one must certainly represent it through the thorough union of my weapons.
The Pañjikā of the Śrīmahāmāyā, composed by the great learned master, the venerable Śrī Alaṃkāra, is hereby complete.