Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This commentary on the Vajrāmṛta Tantra provides a technical guide to achieving the state of great bliss through the non-dual union of insight and method. The text argues that conventional moral discipline and conceptualizations of existence are insufficient for awakening; instead, it advocates for a path that utilizes desire and the body's subtle physiology to transcend the cycle of birth and death. The work is structured as a detailed manual, combining philosophical justifications for unconventional methods with precise instructions on maṇḍala construction, deity yoga, and the manipulation of subtle energies (bodhicitta) through sexual union and ritual substances. It commits the reader to a rigorous practice of visualization and physical ritual, asserting that the realization of the non-dual wisdom of great bliss is the only means to eliminate the stains of conceptualization and achieve the state of a Buddha.
Provenance
About this text
A commentary on the difficult points of the Glorious Vajrāmṛta, the Śrīvajrāmṛtapañjikā belongs to the tradition of the Other Wisdom Tantras. The work is attributed to the Indian author Vimalabhadra. Preserved in the classical Tibetan period, the text appears in the Tengyur, volume ར, where it extends over thirty-three pages under the Tibetan title dpal rdo rje bdud rtsi'i dka' 'grel. The work addresses the methods by which sentient beings may attain perfect awakening, specifically questioning why the Blessed One taught methods that contradict worldly norms. It argues that the mind, agitated by afflictions since beginningless time, cannot find stability through conventional means. The author asserts that awakening is unattainable for those intoxicated by the conceit of discipline or those who abide in the view of objective apprehension, as such conceptualizations of purity and impairment are insufficient. A scholar or serious reader consults this text today to examine these philosophical justifications for unconventional methods and the critique of objective apprehension in the pursuit of non-dual wisdom.
Cite thisAnuvāda, “A Commentary on the Difficult Points of the Vajrāmṛta Tantra” (Toh 1649), machine draft, 2026.https://naxiai.com/tibetan/works/toh1649
Summary & commentary
Significance
The work is significant for its representation of the Anuttarayoga Tantra tradition, specifically in its approach to transforming desire into enlightenment. For the modern reader, it illustrates the complex intersection of ritual magic, subtle body physiology, and non-dual philosophy in Indo-Tibetan Buddhism.
Structure
Passages
Section
Description
1-16
Philosophical Justification and General Principles
Discusses the necessity of unconventional methods, the nature of great bliss, and the non-duality of insight and method.
20-41
Ritual Practice and Subtle Physiology
Details the use of mantras, the preparation of ritual substances, and the physical and energetic processes of union.
42-46
Maṇḍala Visualization and Deity Yoga
Provides instructions on the arrangement of deities, the generation of the wisdom-being, and the ultimate goal of the tantric vow.
Themes
Non-duality of Insight and Method (13, 35, 40)
Great Bliss (Mahāsukha) (7, 8, 10, 16, 43)
Subtle Body and Bodhicitta (12, 20, 40, 44)
Ritual Maṇḍala and Deity Yoga (6, 9, 36, 39, 42)
Transmutation of Desire (5, 10, 43)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Commentary on the Difficult Points of the Vajrāmṛta Tantra·
In the language of India: Śrī-vajrāmṛta-pañjikā. In the language of Tibet: dPal rdo rje bdud rtsi’i dka’ ’grel (The Commentary on the Difficult Points of the Glorious Vajrāmṛta). Homage to the glorious Vajrasattva!
To him who has utterly destroyed all entities, in whom stainless wisdom has flourished without agitation, and who is clearly manifest as one and not two due to the equal taste of method, insight, and great compassion—to him, the lotus-faced one, who is gazed upon by the swarms of bees that are the side-long glances of Māmakī and the other goddesses, I bow. Having bowed to him, I shall write the Vajrāmṛta, the nature of the Victorious Ones, which is supreme bliss.
For the sake of my own and others’ recollection, I shall clearly compose this commentary on the meaning of the tantra that appears to me, which is the definitive secret of the secret mind. In this tantra, the subject matter is the Blessed One Akṣobhya, surrounded by a retinue of Māmakī and the others. The tantra itself is the expressive medium. The purpose is to manifest the wisdom of great bliss, the Vajrāmṛta, thereby definitively overcoming the faults of the afflictions, such as desire, in living beings.
Furthermore, by attaining the absorption of great bliss, one contemplates the afflictions such as desire and, without difficulty, becomes a Victorious One over those who have not been conquered, performing the welfare of sentient beings as a perfect Buddha; this is the ultimate purpose. These points must certainly be expressed, for they are beneficial for practitioners who follow the Dharma.
Now, one might ask: "For the sake of sentient beings attaining perfect awakening, why did the Blessed One not teach other absorptions as methods? Why, in this context, is that which contradicts the world being taught?" Because the mind of sentient beings, which has been agitated by the net of all afflictions such as desire since beginningless time, is unable to remain in even the slightest degree if it is separated from attachment and the like. Therefore, for the sake of attaining perfect awakening, that very [desire] should be adopted as the cause itself; for when the mind is joined with the mantra, the mudrā, and the summoning of the wisdom-being, a great capacity for attaining awakening will arise.
Furthermore, in the ultimate sense, desire, the desirous one, the binder, and the bound do not exist as established entities. When analyzed through reasoning, they are found to be false. Thus it is said: "That which desires, that which is desired, or that by which one desires—none of these phenomena are to be apprehended. In a mind that does not apprehend, there is no fault of desire," and so forth. There is nothing to be produced and nothing to be destroyed; for a mind that is truly without desire, there is no further affliction or rebirth.
As for those who hold the view of clinging to the apprehension of a self, they will fall into the lower realms through their attachment. But those for whom desire is the dharma and the buddha-dharmas are also desire—for them, there is no distinction whatsoever. They are of a single syllable, a single method, and without characteristics.
Likewise, there are no beings and no worship of the Sugata himself. Having conceptualized both impaired discipline and pure discipline, whoever is intoxicated by the conceit of discipline—there is no awakening for them, nor are there the qualities of a Buddha. This is because they abide in the view of objective apprehension. Thus it is said. Furthermore, it is stated: "There is no desire and no freedom from desire; the Middle Way is not apprehended," and so forth.
Here, the Blessed One Akṣobhya is the teacher. Māmakī is the requester and the compiler of the tantra itself. The goddesses beginning with Śāntī and ending with the gatekeepers constitute the maṇḍala. The phrase "Thus have I [heard]" and so forth introduces the context of the tantra. "Thus" refers to the Vajrāmṛta-tantra which is to be explained. "By me" means that I myself have heard and known it. "At one time" means at a single occasion; it means that at the time when the Blessed One Akṣobhya was dwelling within the secret lotuses, it was heard. "Blessed" (Bhagavān) means one who has conquered the four Māras, or alternatively, one who possesses qualities such as sovereignty and so forth. The meaning is that he always dwells within the secret lotuses. "All Tathāgatas" refers to Vairocana and the others. Their body, speech, and mind are the very essence of the vajra. The secret of the Vajrāmṛta consists of the goddesses such as Māmakī and the rest.
The meaning of "their lotuses" is that they abide in the central bhaga, the supreme locations, and are thus perfectly situated. The significance is as follows: in the centers of the bhagas of those goddesses, such as Māmakī and the others, the Blessed One abides perfectly in the form of the vajra nectar of bodhicitta, the essence of equanimity and the supreme joy of the consort. Likewise, the yogi who desires to manifest the deity yoga should also dress [the maṇḍala] accordingly. Regarding the phrase "sporting" and so forth: having entered into union with Māmakī, he sports together with the goddesses such as Śāntā and the others. "House" refers to the maṇḍala, as will be explained: in the maṇḍala of the source of phenomena (dharmodaya) of Māmakī and the others, which possesses qualities such as the four corners. Above that, upon an imagined eight-petaled lotus, the eight goddesses perfectly situated on each petal are those named Śāntā and the rest. At the gates are the gatekeepers such as Bhṛkuṭī and the others. In the corners are the goddesses such as Puṣpā and the others. On the ledges are the goddesses such as Vīṇā and the others; all of them should be correctly placed, holding their respective symbols. The Blessed One Akṣobhya also, having entered into union with Māmakī, dwells in the heart of the lotus.
Now, the Blessed One, having been perfectly pleased by the flavor of supreme joy in the midst of his retinue of queens, was requested by Māmakī for the sake of completely satisfying the elements of sentient beings who are thoroughly attached to desire and the like. He spoke the words beginning with "O Goddess," and so forth. The Vajrāmṛta Tantra is the twelve-thousand-verse Uttaratantra, a method for acting for the benefit of sentient beings who delight in extensive teachings. Now, he gave a separate instruction for those who delight in concise teachings.
"Amṛta" refers to bodhicitta. Because it actualizes the wisdom of great bliss, which is the nature of being free from the phenomena of death, it is the primary cause. For this reason, it appears as the nature of mind-only. Having clearly dispelled the entire web of stains of external and internal conceptualization regarding the three realms that have become the aggregates, at the conclusion of that, one reaches the thirteenth dharmodaya, the nature of the prajñāpāramitā, where the wisdom of great bliss has become of equal taste. In the center of an eight-petaled lotus of the five spaces, a vase that causes the stream of the amṛta of wisdom to radiate extensively fills the expanse of space. From the complete transformation of the syllable Bhrūṃ...
In the square palace of Vajradhātvīśvarī and the like, having adorned the maṇḍala, one should meditate on the wisdom-being (jñānasattva) arising from the moon maṇḍala and the vajra. Having offered praise and worship with the praises and offerings to be explained, and having requested forbearance, one should enter through that [opening], emerge through the vajra path, and visualize [the deity] as the nature of the melted moon, then behold the Blessed One and the Blessed Lady together. Subsequently, the subsequent yoga (anuyoga) is to manifest the maṇḍala circle and assume the pride of the supreme lord. The fivefold manifest complete awakening is correctly understood as the supreme emergence of Vajrāmṛta. As it is said: "Mind, the being, meditative absorption, and the conduct of awakening," and so forth. Furthermore, it is said: "Having entered into the union of the two organs, the wise yogi should extract his own seminal fluid and [offer it] perpetually into the various forms of the maṇḍala." For this reason, this meaning should be realized. This alone is the primary means of accomplishment in the Yoga Tantra, and not just any [method]. As it will be said in this very [text]: "The seminal fluid is called 'amṛta'; from it the three worlds are born. For the sake of accomplishing the body, speech, and mind, practitioners experience bliss." This also should be understood.
By the term "inconceivable," the specific quality of the wisdom of great bliss in the Vajrāmṛta Tantra is indicated. It is "inconceivable" because it is free from the web of stains consisting of conceptualizations of existence, non-existence, and both. "Inexhaustible" is because it is the very producer of a lineage of bliss consistent with its own family, and because the continuum of the tantra is never destroyed. "Subtle" is because it is not an object that can be illustrated through verbal examples. "Amogha" (Meaningful) is because it perfectly realizes in a single instant that complete awakening which is otherwise to be attained over countless great eons. "Beyond the senses" is because it utterly transcends the sense bases of the eye and so forth. "Supreme" is because it is the principal of the five wisdoms, such as the mirror-like wisdom. "Peaceful" is because it is unsullied by the afflictions such as desire. "Utterly pure" is pure because it is the very nature of the dharmadhātu. It is "vajra" because it is the divider of that which is not to be divided. It is "amṛta" (nectar) because its nature is the essence of alchemy that completely transforms the ordinary aggregates. Likewise, the meaning of "perfectly arisen" is that the three worlds are born from the collection of qualities of the elements and the supreme elements, as well as from bodhicitta. By this, the Blessed One is declared to be the very nature of all stable and moving entities.
Regarding the phrase "body, speech, and mind," and so forth: this means that through the Vajrāmṛta, the body, speech, and mind are to be accomplished, reaching the ultimate point of being definitively generated in the essence of great bliss. "Vajra-lotus" refers to the practitioner himself, who, through the complete visualization of the syllable HŪṂ, takes the form of a vajra. From the syllable TRĀṂ, a jewel is fully generated, adorned with a belt of a crossed-vajra. In the center of the bhaga of the maiden Māmakī—who is being generated in the form of Caṇḍālī and so forth—the syllable BHRŪṂ is placed upon a lotus transformed from the syllable HRĪḤ. Having visualized the multi-storied palace, one performs the union; otherwise, it will result in a downfall.
Now, to ask again what the offerings and the maṇḍala are like, which are the causes for manifesting the deity yoga of this [practice], [the text says] "triangular," and so forth. "Triangular" refers to the form of the dharmodaya, the nature of the ground of the Vajradhara. "Maṇḍala" means the essence, which is the wisdom of great bliss; it is called a maṇḍala because it takes that [essence]. "Secret lotus" is a bahuvrīhi compound meaning "the lotus of this [deity] in the secret center." "Secret sphere" means the sphere of the secret, which is the placement of the moon maṇḍala. "Outside" means outside the eight-petaled lotus placed in the center of that triangle. "Walls and four gates" is an illustration.
Furthermore, having understood the square shape, the four archways, the doors, the door-surrounds, and so forth, one should proceed with logical consistency. In the eastern and other doors are the female gatekeepers, such as Bhṛkuṭī and the rest. In the corners are the goddesses, such as Puṣpā and the rest. On the ledges are the goddesses, such as Vīṇā and the rest. Having thus correctly drawn the maṇḍala, one should summon that maṇḍala into the expanse of space with a mind of thorough visualization, and having made it non-dual, one should make perfect offerings. Having presented the samaya, one should pray for the sake of accomplishment. Then, having entered into the divine pride of being non-dual with the ācārya, one should accomplish the secret cakra. This is the sequence for drawing the maṇḍala.
The "secret" refers to the accomplishment of the respective goddesses, such as Śāntā and the rest, as will be explained. By means of meditating on the forms and signs of one's mother, wife, and so forth, the five—namely, the five goddesses such as Māmakī and the rest—are to be accomplished through union with the principal goddesses. Through the yoga of Māmakī, one accomplishes the mother. Through the yoga of Śāntā, one's own wife. Through the yoga of Śāntamukhī, the daughter. Through the yoga of Candrāvatī, the sister. Through the yoga of Śaśinī, the female relative. Now, the cause for generating desire immediately following [the visualization of] the mother, sister, and so forth is stated: "In the manner of a bee sporting," and so on.
Like bees, they engage in the commencement of intense joy through embracing and play preceded by affectionate words. Having thus generated passion, the yoginīs subsequently attain the experience of the great bliss of desire, which arises from all women being bound and individually bound. Now, for the purpose of massaging the body, the five bindings of the yoginīs, such as Māmakī and the others who are the principal consorts of the individual deities, are taught: "The swing," "the elbow," and so forth. "The swing" refers to the binding known as saṃvara. "Lifting" should be understood as pushing. "The elbow," "extended," and "fully extended" should be viewed as the meanings of the names as they have been definitively taught.
Regarding that, saṃvara shall be explained:
Firmly embracing the neck of the consort,
With the two elbows of the man's arms
Placed upon the woman's shins—this is remembered as saṃvara.
The definition of the "elbow" (kūrpara) is:
When the woman's knees are bent,
The man's elbows are placed [therein];
The knees are desired to be upon the elbows—
Thus it is remembered in the pure ritual.
"Extended" shall be explained:
The soles of the woman's feet are placed
Upon the thighs of the seated man;
Having split the thighs, both of them
Extend their feet fully outward—this is "extended."
"Pushing" shall be explained:
Placing the woman's sole
At the base of the man's navel,
And lifting it upward to the end of the "pig" [the perineum],
This is renowned as the man's "pushing."
It will be fully extended. From both, the feet are extended; from that extension, it is the "well-extended." Regarding the woman, for each human, she remains with her body facing downward. As for the phrase "the agent" and so forth: the agent is that which benefits the supreme joy, such as the "dispeller" and so on. "By the binding" refers to those just explained. "By whom there is perfect union" is a bahuvrīhi compound. Now, the samaya for accomplishing the gaṇacakra is taught: "great flesh" and so forth. "Great blood" is the rajas, the self-arisen blood. The rest is easy to understand. "To be accomplished" means that by meditating on the syllable A as a lotus, and upon the bīja [of the lotus], the syllables HŪṂ and OṂ which perform purification and conceptualization, and then meditating on them as nectar, by merely eating what has been accomplished, the renowned accomplishments will be granted. "If one desires accomplishment for oneself" means that the Blessed One, without error, has spoken and proclaimed in that very way the great power of following the samayas of great flesh and so forth. The meaning is that this is what yogins should do. This is the commentary on the first chapter.
Since the bodhicitta is devoid of the nature of the dharmakāya, the accomplishments are not to be accomplished. Thus, the chapter on the wisdom of suchness is taught: "the kiss" and so forth.
Through kissing, the bodhicitta located at the crown of the head, which is connected to the nine channels of the eyes and so forth, will enter. "Binding the vajra and grasping the breasts" means that, having bound the throat completely with the vajra-bind, one should grasp the breasts with the right hand. In that way, immediately and without effort, the absorption of the vajra and lotus arises; from the yoginīs, the ladies who possess the nature of the supreme, unchanging Sukhāvatī, are born. Regarding "the marks of the fingernails" and so forth: it means that one should also incite the kissing of the marks of the fingernails on the cheeks, the pair of eyes, the forehead, the sides of the breasts, the armpits, the region of the center of the bhaga, the navel, the lotus, and so on. "One should look down and up" refers to the location of the lotus; the upper part is the lotus of the face. Because by looking at it in succession, once that passion is seized, one attains bliss for a moment. Now, Māmakī, possessing a mind of intense passion, again made a request to the Blessed One in order to hear the wisdom of suchness: "Blessed One, speak of my suchness." This means: since the nature of non-dual emptiness, which has completely and definitively cleared away all stains of conceptualization, is the bodhicitta, how should one play with that which has become such? How will bliss be experienced through the union of the two organs? Thus she requested, "Speak of it yourself." "Listen to that very [suchness]," and so forth.
Through the union of insight and method, one should thoroughly understand all phenomena as non-dual; thus, it is said that the union pierces through [reality]. That which is the aspectual intellect, transcending the senses, the experience of unsurpassed great bliss, to be personally realized and known, is "unmanifest." Because it is of such a subtle nature, it cannot be expressed by way of conceptual imputation, thinking, "This is that." For that very reason, it is the "great secret," as it is not an object common to others. It is called the "nature of the knowable"; "knowable" refers to those who abide within the three realms. "Nature" is the essence, and "of this" refers to the nature of the knowable. Because wisdom alone, in the manner of expanding all things, causes the external forms to appear individually. Regarding that very [wisdom], through the mind that intends to demonstrate the nature of worldly truth in every respect, ignorance is that which wanders in saṃsāra. Furthermore, while analyzing those individual appearances, they are of a false nature. There is not the slightest thing to be grasped, nor is there the slightest thing called a "grasper." Likewise, it is said: "One's own mind is the intention of the mind; all phenomena abide individually. These phenomena abide as the vajra of space; there are no phenomena, and no nature of phenomena." Consciousness is the root of existence.
"The object is its sphere of activity," it is said. Because it produces moments of a similar type that have been transmitted from beginningless time, and because it is not an action that is exhausted, it is inexhaustible. It is inexhaustible because the produced and the producer arise in perfect union, and thus it does not go to exhaustion. It is also "permanent" because it is of a single nature throughout all three times. It is "beginningless" because, for that reason, there is no entity of a causal collection such as Īśvara and so forth that could be imputed as its beginning. It is "abandoned by the beginning" because the syllable A is unchanging, and thus it is abandoned by the very nature of being unborn. It "becomes existence" because it is an object of direct experience, to be personally realized through the essence of bliss. It "also becomes non-existence" because, when analyzed by completely pure insight, it is not an object of the intellect. It "also becomes possessed of faculties" because the faculties such as the eye and so forth are present therein. It "also becomes without faculties" because it is not seen by those very faculties. "All elements are not to be seen" means that when all the elements such as earth and so forth are definitively analyzed, they are not to be perceived. Therefore, all elements become not to be seen. If one asks, "Even so, how is the path to be generated?" it is said, "by the path of application," and so forth; "application" is:
Through merging with the inner consort of insight, one becomes non-dual with the state of great bliss. That which is the nature of great compassion, unstained by the impurities of conceptual thought, is what is intended here. This is not a short path, for it is realized through the absorption of great bliss. Externally, there are the elements and their derivatives, such as blue and so forth; therefore, that which is most marvelous and unerring is suchness, the non-dual wisdom. Regarding the term "aspect" and so on: by means of the aspect, the non-dual union of insight and method, the wisdom of great bliss, completely obscures [the ordinary]. By the verb "abides," the aspect is conventional; the meaning is that as long as the five aggregates are not free from the aspect of darkness, form will not appear. These will be explained: the body, which is the nature of the five elements, is the form of the deity’s aspect, thoroughly imputed. That itself is the wisdom-being (jñānasattva) to be meditated upon in the center of the bhaga-lotus, but it does not exist externally. This very thing is to be known internally as one's own self-nature. Possessing perfect cognition, through the essence of perfect cognition, one directly experiences the three realms pervaded by the mind. While being perfectly cognized in the aspect of the five aggregates, it is not to be realized by those of dull intellect.
For that very reason, it is said: "The dharma of a person with a foolish mind is not [the true dharma]." Now, to demonstrate the power of that non-dual wisdom of the state of great bliss, which certainly causes the cessation of the death and birth of transmigrating beings, it is said: "Mind and mental factors," and so forth. "Mind" refers to that which, free from the stains of the web of conceptualization regarding the external and internal, arises as the non-dual mere mind. For that very reason, "mental factors" perform the accumulation of the collections of merit and wisdom; they are what constitute the aggregates. "Mental consciousness" is so called because it is that which is to be contemplated and produced. "Wisdom" is that which, when it has become the aspect of grasping that which is to be produced by external forms within the three realms, performs the act of cognizing; at that time, it is "consciousness." The objects of cognition, the nature of the three realms, are the "knowable." Likewise, it is said: "Action is accumulated by the mind; the intellect performs universal contemplation; consciousness cognizes; and the five [sensory consciousnesses] conceptualize the objects of sight." Regarding the phrase "when," and so forth, the relationship of cause and effect is as follows: when ordinary beings who have not seen the ultimate reality thus conceptualize the nature of seeds, sprouts, and so forth, due to delusion regarding the ultimate meaning, they think, "From this, this [arises]," and "Below this, this [arises]." Here, an illustrative example is given: "The river," and so forth.
Just as in rivers flowing with a completely full current, a multitude of waves and ripples arise as the very nature of the stream and are specifically established; it is said that they are neither other nor not other. In that very same way, the mind-only mental consciousness and the conceptualization of the objects of consciousness as cause and effect arise. Some read it differently: "Like the stream of a river into the ocean." In that case, such a thing is understood in relation to liberation. Just as the waters of various rivers that have entered the ocean become of one taste—namely, the taste of salt—what is the meaning of liberation having many doors? Multiplicity culminates in the one alone; it is not that many different aspects are to be realized through reasoning, because the aspects of the external referents of those words are of a false nature. That which is non-deceptive in the ultimate sense is the meaning of "truth." The abode of that great bliss of the Blessed One in such a manner is described as "the lotus of the bhaga" and so forth; in the center of the bhagas of the goddesses such as Māmakī, there is a lotus with eight petals and a clear stamen, and within that, the space which is the nature of the elements is the hollow interior.
The five spaces are the essences of the elements of the great power, fire, wind, and space; these five abide in the maṇḍala like the solar maṇḍala. The Vajra-holder residing in the center of that is the very nature of bodhicitta. By "with nectar" is meant being endowed with the bodhicitta of Māmakī and the others; the meaning is that they have merged and become one, being non-dual. Regarding the phrase "parts and non-parts" and so forth: the parts are the sixteen vowels beginning with a. The non-parts are the consonants beginning with ka. These constitute the nature of the sixteen parts of the moon. The ka and so forth are the forms of the stars, and by them one is liberated. If it is asked, "Does it not become like the mere drop (bindu) of peace?" it is said, "abandoned by that." The form of the deity desired with such qualities resides there, abiding preeminently in the center of the bhaga-lotus. "Nectar" is that which is free from death. "Dripping" (or "flowing") means causing transformation. Regarding the phrase "the basis" and so forth: "all elements" refers to the pervasion of those three elements, such as form and so on. "All elements" refers to the eighteen elements, such as the eye, eye-consciousness, and form. "Pervaded by those" means pervaded by the preeminent abiding of those three. Continuously, the eye and so forth focus preeminently upon objects such as form. This very point is clearly stated by the phrase "seeing" and so forth: "one looks at form."
One listens to sounds. Regarding the phrase "exhaling" and so forth, the Blessed One himself is the exhaling and inhaling. "Sleeping and falling asleep" means that sleeping is also that, and being stupefied by deep sleep is also himself. "Awakening individually" means he causes [beings] to wake up. "Dreams" refers to the definite perception of various cities, groves, hermitages, grains, young maidens, and so forth. Regarding the phrase "desire" and so forth: desire is characterized by the mind’s intense attachment to objects; the dharma that causes one to delight in or become detached from forms and so forth is "freedom from desire." Delusion is the state of being utterly stupefied. The Blessed One causes beings to perceive him as if he possessed the nature of afflictions such as desire and so forth. "Many forms" refers to that which is capable of taming many various types of forms; he is "multiform" because he performs the desired aims for all beings in the vessel-like world without exception. For that very reason, he is like a multiform jewel. Thus it is also said: "By whatever substances the minds of men are perfectly engaged, they become of that very nature, just like a multiform jewel." This is his reality, the ultimate and authentic sādhana. There is no recitation consisting of the nature of mantras.
The absorption that performs the grasping is the immutability of the sense faculties. If one asks, "What then is the method for accomplishing this?" it is said: "One should make offerings in the lotus of the bhaga," and so forth.
Now, the classification of the channels as the cause for the yogin and yoginī to attain great bliss is taught, beginning with the words "That which..." and so on. The nine channels that reside in the center of the bhaga, and specifically the channel called Ḍākinīmukhā (Face of the Ḍākinī) in their midst, are the flow of nectar—that is, that which causes the seminal fluid to descend—and they constitute the most principal consort. Alternatively, the channels through which nectar flows are those nine situated in the center of the bhaga, which are the nine unmentioned gates such as the eyes and so forth. The other thirty-two channels pervade the external head, body, hands, and so on. These are not the principal ones, because they reside entirely on the external body. For that very reason, by visualizing those nine channels in the center of the bhaga as the nature of the nine deities such as Māmakī and the rest, accomplishment will arise.
As it is likewise said:
"Whatever arises from the feet,
And whatever arises from the navel,
All return to the Face of the Ḍākinī;
That has become a single entity."
"The goddesses are the channels through which the intoxicants flow;
These become various colors.
The channel through which urine flows
Traverses the entire perimeter of the belly."
This concludes the commentary on the second chapter.
Now, in order to fully understand the extraction of mantras, Māmakī, having completely pleased the Blessed One with a melody of supplication, makes this request. Regarding the phrase "cutting through doubt" and so forth: if one asks by what doubt is cut, it is by "cutting through doubt." "By suchness" refers to the ultimate. "In the secret" refers to the explanation of the maṇḍala of the bhaga. "By wisdom" means by the wisdom of great bliss, the father of method and insight. "Cutting through doubt" is the function of performing the activity characterized by the complete ripening and liberation of sentient beings. "By being free from attachment" means having utterly transcended the conceptualization of attachment. "Of this" refers to the nature that is not [ordinary] bliss. By the statement "I also make clear the authentic emergence of the Vajrayāna," the Blessed One is described as the equality of coemergent wisdom. Regarding the phrase "the yoga mudrā" and so forth: "yoga" is the characteristic of the thorough knowledge of all phenomena as non-dual. That itself is the "mudrā" because it seals by clarifying the ordinary body. As it is also said: "The union of method and insight is designated as 'yoga'." Furthermore, in the context of authentic knowledge, external mudrās and the like are not to be grasped because they are merely external. If one asks, "How can one know the supreme, authentic wisdom if it is not known?"—
The method for realizing and manifesting that is taught: "The mudrā is the direct vision; the deity is the goddess, the woman." Regarding the phrase "Just as," and so forth: just as a tiny seed, the generative cause adorned with thousands of roots, leaves, and so on of a great wish-fulfilling tree, is capable of producing its form, in the same way, the channels through which the flowing nectar (amṛta) resides throughout the lotus of the bhaga become the authentic causes of the Consort, appearing as the forms, mantras, and mudrās of goddesses such as Māmakī. This is how it should be understood.
First, regarding the passage beginning with "Vairocana," which teaches the extraction of the mantra, it is said: having drawn an eight-petaled lotus, one should arrange the eight classes of letters, beginning with the letter A, on each petal, and extract the mantra according to this sequence. First, the term "Vairocana" is joined with the syllable OṂ at the beginning, and then again joined with the sounds VAJRA AMṚTA MAHĀSUKHA. The syllable OṂ is Vairocana himself; as it is likewise stated: "Where Vairocana is first, the pure and stainless intellect is emanated as OṂ." This is how it should be understood.
The four seed syllables are JAḤ HŪṂ BAṂ HOḤ. These are joined in union. The syllable SVĀHĀ is appended at the end. Reading it thus, it is correctly connected as "of this." The mantra is: OṂ VAJRA AMṚTA MAHĀSUKHA JAḤ HŪṂ BAṂ HOḤ SVĀHĀ. This is the mantra of the Blessed One Akṣobhya.
Previously, the mantra of Māmakī, called Vairocana, was taught: having added the syllable Oṃ, the second is the syllable Ā; the fourth is the syllable Ī. "By the fourth" means it is conjoined with the ka-class; immediately following the syllable Gha, this is the heart mantra of Māmakī: Oṃ Ā Ghī Svāhā. Now, the individual mantras of the eight vidyās, such as Śāntā and the rest, are taught. "Of the eight" refers to the eight pairs beginning with the vowel A, excluding the ka-class. The middle one is the long vowel. "Eight" is a name for the anusvāra; "the eighth of the eight" is adorned with the anusvāra. Having arranged the long vowels beginning with A on the eight petals of the lotus as appropriate, one should clearly determine the extraction of the mantras of Śāntā and the others. In that regard, first, the syllable Vairocana and Svāhā should be joined at the end; this should be applied without doubt according to the previous nature. As it is also said: "Most of all mantras should be endowed with Namaḥ and Svāhā."
In that regard, the mantra of Śāntā on the eastern petal is: Oṃ Āṃ Svāhā. The mantra of Śāntamukhī on the southern petal is: Oṃ Īṃ Svāhā. The mantra of Candrī on the western petal is: Oṃ Ūṃ Svāhā. The mantra of Śaśinī on the northern petal is: Oṃ Ṛṃ Svāhā. The mantra of Śaśimaṇḍalā on the northeast petal is: Oṃ Lṝṃ Svāhā.
On the fire petal is the mantra of Puṣpā: Oṃ aiṃ svāhā. On the nairṛtya petal is the mantra of Manojñā: Oṃ auṃ svāhā. On the wind petal is the mantra of Manoharā: Oṃ aṃ svāhā. Others, being dull-witted and failing to understand, recite the mantras otherwise; because that is incorrect, it shall not be written here again. This very extraction of the mantras should be applied to their arrangement in the maṇḍala or to their meditation and so forth.
Intending to teach the mantras of the gatekeepers with the words "the last of the classes" and so forth, it is said: "The last of the classes" refers to the letter a and so forth, which constitute one class. The others are the seven beginning with ka; the last of these are the eight seed-syllables: aḥ, ṅa, ña, ṇa, na, ma, va, and ha. These also become mantras. "By the deity of emptiness" means they are correctly pressed by the bindu. "Endowed with Vairocana" means correctly endowed with the syllable oṃ. "Equipped with the syllables svāhā" means that these four mantras become those of the four gatekeepers: Oṃ oṃ svāhā is for the eastern gatekeeper; Oṃ ṅaṃ svāhā is for the southern gate; Oṃ ñaṃ svāhā is for the western gate; Oṃ ṇaṃ svāhā is for the northern gate. The other four mantras should be joined with the four beginning with Puṣpā: Oṃ naṃ svāhā is for Puṣpā; Oṃ maṃ svāhā is for Dhūpā; Oṃ vaṃ svāhā is for Dīpā; Oṃ haṃ svāhā is for Gandhā.
Alternatively, it is stated elsewhere that the names of the Gatekeepers and so forth should be joined with the syllables of the mantra: Oṃ aṃ vajrākuśe svāhā, Oṃ ṅaṃ vajrapāśe svāhā, Oṃ iṃ vajrasphoṭe svāhā, Oṃ ṇaṃ vajrāveśe svāhā. Likewise, for the Flower Goddess and the others: Oṃ naṃ vajrapuṣpe svāhā, Oṃ maṃ vajradhūpe svāhā, Oṃ vaṃ vajrāloke svāhā, Oṃ haṃ vajragandhe svāhā.
Regarding the extraction of the mantras for the Flute Player, the Lute Player, the Mukuṇḍā Player, and the Drum Player, it is taught by means of the four neuter vowels, sa and so forth: ṛ, ṝ, ḷ, and ḹ. These, together with svāhā and Vairocana as previously explained, constitute the mantras: Oṃ ṛṃ vajravaṃśe svāhā, Oṃ ṝṃ vajravīṇe svāhā, Oṃ ḷṃ vajramukuṇḍe svāhā, Oṃ ḹṃ vajramuraje svāhā. This concludes the commentary on the third chapter.
Since an offering to the deity is not a valid ritual procedure without the homa (fire offering), the ritual procedure for the homa action is taught. By the words "Vajrasattva" and so forth, [it refers to] the vajra of Vajrasattva, which is the Hūṃkāra. "Proudly" is an abbreviation for "by means of the deity yoga of the yogin." Holding the vajra and vajra-bell at the two sides of the waist, he stands together [with the consort]. He is the ācārya. This should be connected with the words: "Having become the Victor of the Three Worlds."
The ālīḍha (right-leg-extended), pratyālīḍha (left-leg-extended), sama-pāda (even-footed), and saṃgha (earth-touching) stances are to be applied to the four directions, beginning with the east. Among these, the ālīḍha is the position where the left leg is bent and the right leg is extended. The pratyālīḍha is the reverse of the ālīḍha. The sama-pāda is when the feet are placed side by side with all the toes aligned. Some authorities understand the distance between them to be one tāla. The saṃgha is described as follows: "The toes of the feet are positioned outward, the kneecaps are straightened, and the fingers are positioned twenty-six [units] apart."
Regarding what is to be said: the Lord of Yogins, assuming the pride of Vajra-Hūṃkāra, visualizes the letters ma and ṭa as the sun and moon maṇḍalas in his left and right eyes. Above them, a vajra is fully formed from the syllable hūṃ. Having destroyed and cleared away all vighnas (obstructors) with a mass of blazing light rays, he also visualizes the syllable aḥ on the soles of his feet. By emitting radiating light rays from a viśvavajra (double-vajra), he completely destroys the hosts of obstructors dwelling upon the ground. In the center of a square maṇḍala of the Great Powerful One (Mahendra) formed from the transformation of the syllable laṃ, the Earth Goddess (Pṛthivī-devī) appears, holding a golden vase in her two hands. She is to be invited with this mantra, bestowing the supreme boon upon oneself. Having thus invited her and made perfect offerings and supplications, one should then begin the excavation of the sacrificial pit (kuṇḍa).
Regarding the syllable hrīḥ and so forth: it refers to the bhaga of the daughters, such as the caṇḍālī and others, who are the branches of merit. In that regard, there is the syllable hrīḥ. Some read it as being in the five limbs. For that very reason, one should meditate on the syllable bhrūṃ in the center of those five limbs in the form of Locanā and the others. Having ascertained that very point, the ācārya should scatter flowers in the center of the bhaga. Regarding the term "offering cake" (bali): it means that one should give the offering cake to the directions and intermediate directions in the form of the Heruka pride, reciting the syllable bhyoḥ while performing the vajra-palms-up mudrā of Heruka, with the index fingers and thumbs in the manner of baring fangs. The remainder is easy to understand and need not be explained. "It will grant the supreme accomplishment of mantra" means that the mantra, beginning with oṃ and ending with svāhā, is solely that which grants the supreme accomplishment. This is the commentary on the fourth chapter.
Now, the fifth chapter is taught for the purpose of accomplishing eye salve and so forth. "Great fat" refers to human grease. "Heart mantra" refers to making a heart mantra by mixing the fibers of white arka and white lotus; then, having applied smoke to the skull of a person killed by a weapon, [one should proceed].
The head of an owl is burned to ash and mixed with menstrual blood. This is ground together, wrapped in vulture skin, and inserted into the shank. Placing it in the center of the bhaga of Caṇḍālī and so forth, one consecrates it with the mantra of Māmakī. Having meditated on the Blessed One Akṣobhya in union with Māmakī and others, and having visualized his faces as black, white, and red—just like Māmakī herself—one enters into meditative union. If one then prepares the eye salve, it will perform various types of activities.
Regarding the passage beginning with "saffron" (gur gum), it is taught that this makes one a possessor of the Fortunate Eon (bhadrakalpa). It says: "Having inserted the eye into the bhaga, the mantra should be recited." First is the syllable Oṃ. Following that, the word vajrāmṛta is distinguished by the vowels. Together with the "sound of the clouds"—the syllables Hūṃ and Phaṭ—the mantra is as follows: Oṃ vajrāmṛta hūṃ phaṭ svāhā. This concludes the commentary on the fifth chapter.
The sixth chapter, the Sādhana of Vajra-Hūṃkāra, is taught. The four consorts are Vajralāsyā, Vajramālā, Vajragītā, and Vajranṛtyā. The gatekeepers are Vajrāṅkuśī, Vajrapāśī, Vajrasphoṭā, and Vajraghaṇṭā. The sixteen of the Fortunate Eon are Maitreya and the others. These are Maitreya, Amoghadarśin, Sarvadurgatipariśodhana, Śokāndhakāravidhvaṃsana, Gandhahastin, and so forth.
Śūraṅgama, Gaganagañja, Jñānaketu, Amitābha, Candraprabha, Bhadrapāla, Jālinīprabha, Vajragarbha, Akṣayamati, Pratibhānakūṭa, and Samantabhadra—these should all be understood as having one face and two arms. "Beasts" refers to those who are hostile toward or harm the guru, or who harm the Three Jewels. Having summoned them with mantras, they should be placed within the maṇḍala, cast down, and made into cāru. After offering that cāru to the Blessed One Vajra-Hūṃkāra, the remainder should be consumed. The practitioner—that is, the practitioner of the supreme accomplishment—must first of all make a perfect offering to the ācārya. Regarding "the vajra snap of the fingers" and so forth: having bound the vajra fists and joined the backs together, one snaps the fingers three times and performs the vajra-gathering; then, having recited the mantra three times, the vajra deities are to be summoned. Alternatively, the "vajra snap of the fingers" is the specific sound produced from the perfect union of the vajra and lotus of the anuyoga itself. By that, whatever maṇḍala deities are the vajra-amṛta—that is, the drops produced as the concordant cause—the mahāmudrā accomplishment will be generated. The remainder that has been extracted should be consumed after having made a formal commitment. This is the commentary on the sixth chapter.
Preceded by offerings, with the intention of desiring to understand the certainty of meditative concentration, they perfectly praise the Blessed One with melodies and then make a request to the Blessed Lady. Regarding the phrase "the assembly of mudrās," it should be connected as follows: "I pay homage to the Blessed One who is endowed with that assembly, which is fully distinguished by the eight types of goddesses who are vidyā-consorts, such as Śāntā and the rest." Regarding the phrase "the twenty-four great vidyās," it refers to those who are possessed of passion for the great vidyās named Śāntā and so forth, as definitively taught in the maṇḍala of Vajrasattva; this is a bahuvrīhi compound. It means that one becomes passionate through the mere conceptualization in the mind. Regarding the phrase "blue-petaled," and so forth: those whose hands are green like the petals of a blue utpala lotus are "those with hands like the petals of a blue utpala." You yourself are a Buddha because you have awakened from the sleep of delusion through individual realization. You are also a Tathāgata because you bring about the full knowledge of all aggregates of the knowable. You are also a Vajra because you are the indivisible opener. Through your passion for me, by means of the bliss of supreme joy—that is, the absorption of great bliss—you accomplish activities throughout the three worlds; that is, you act to fulfill the welfare of various types of disciples.
Regarding the phrase "emptiness" and so forth: O Blessed One, you are the supreme state, which is the nature of emptiness spoken of as the name for nirvāṇa. Because all things are mere appearances, those who do not see suchness in mere appearances superimpose the aspects of the apprehended and the apprehender upon them as if they were false, and thus mistakenly ascertain them as the supreme ultimate. When all phenomena are analyzed and evaluated by the insight that discriminates them, it is because it is illogical for any of these—self, other, or both—to possess an arising. The emptiness of all phenomena is the ultimate itself. The Blessed One, too, abides in great bliss; it is to be personally realized, the nature of non-duality in which the entire web of conceptualization has been definitively cleared away, and is solely emptiness. For that very reason, "the absence of eye-ointment" refers to the consciousness that apprehends the aspect of an external apprehended object; like a crystal gem, it is the name for the distinct appearance of its aspect through the superimposition of adventitious forms such as blue. These are not, however, not correctly known by the Blessed One, because both of these are indeed false. For that very reason, "you are unchanging," because you do not waver within either saṃsāra or nirvāṇa.
Even that which is beginningless is transformed, because no cause for the appropriation of the aggregates other than you is correctly known. Just as the Blessed One, who is the nature of the elements and their supreme manifestation, knows that, how could he go into saṃsāra? The meaning is that he does not go even in the slightest. Regarding the phrase "expands" and so forth: the dance based on the feet is "expanding." That which is born from the feet is the sāttvikī. That which is produced by the shoulders and arms is the ārābhaṭī. That which is produced by the head, eyebrows, and eyes is the kauśikī. Having performed the dance with these four types of limb movements, and having perfectly worshipped the Blessed Lady, one requests suchness. Regarding the phrase "worship" and so forth: when the Blessed One, through the establishment of the Great Yoga, is generated by abiding in great bliss, at that time the Blessed Lady arises as the unmoving one. That suchness, the Blessed One, should be contemplated as the ultimate suchness—the nature of the inner self, the form of the nectar of great bliss, which thoroughly pervades the body. By the phrase "the form of the nectar drop," the Blessed One, in that ultimate state, is spoken of by the name "drop" (bindu) in the form of the transformation within the lotus of the bhaga. This very thing is also to be called the conventional bodhicitta.
Having first generated the wisdom-being (jñānasattva) in the center of space through the peaceful and other [deities], it is taught that one should abide in the suchness (tattva) of the self. Regarding the description of "space," it is explained as the source of phenomena (dharmodaya), adorned in the center by an eight-petaled lotus. In its center, the moon is fully entered; that suchness of emptiness, equal to space, is the bodhicitta that holds hundreds of flowing drops of nectar (amṛta), which is inexhaustible. That suchness is subtle. Vajrasattva becomes the indestructible syllable HŪṂ. "Where" refers to the secret sphere of the anthers. Then, abiding there, in the madhya—the center of the bhaga and liṅga—it flows in the form of seminal fluid, satisfying and causing the emission of beings. That itself is the "life-force of living beings," which is the great breath. Depending upon the aggregate of consciousness, it transforms into various aspects. By this, the fivefold manifest awakening is also taught. "Buddha" refers to the Buddha Vairocana. "Vajradhara" is Vajra-Hūṃkāra. Through the power of those to be trained, that very [deity] manifests to those practitioners who meditate directly through the sequence of emanating the maṇḍala of the assembly of the five families. They will attain individual appearances.
Therefore, having seen the three realms blazing and appearing as the aggregates of appearance—the nature of all phenomena—which have become the non-dual mind-only, he dwells in the multi-storied palace. Having relished the taste of the absorption of great bliss in union with the goddess, he enters through that [mouth] and is definitively emitted through the vajra path; this drop is taught as Vajrāmṛta. Through the embrace of Māmakī, who arises from the vajra and the two maṇḍalas of the vowels and consonants, the Blessed One Vajrāmṛta is born as the essence of perfectly generated great bliss. For that very reason, it is said: "Now, co-emergent with you." This alone is the unerring sequence of the Mahāmudrā sādhana, which the Blessed One perfectly concealed and taught in the Guhyasamāja and other tantras. By the words "Brahmā" and so forth, it is shown that even Brahmā and those who are not Brahmā, failing to realize that very reality as it truly is, conceive of themselves as something else. The bodhisattvas are Maitreya and the others. The Tathāgatas are Vairocana and the others. For that very reason, within that very absorption which is the nature of great bliss, they are born, they die, and they dissolve.
The Tathāgatas are of the nature of the non-dual wisdom of great bliss. Because they eliminate all entities, they are of the nature of authentic realization to be personally experienced. In that very reality—the wisdom free from subject and object—they have entered the ultimate aggregate of the knowable. Thus, they contemplate and familiarize themselves with the subsiding and arising of all these entities within non-duality. For that very reason it is said: "The nature of the knower and the knowable."
Regarding the phrase "will arise" and so forth: for that same reason, the phenomena of the birth, death, and dissolution of all entities also arise from the non-dual wisdom of great bliss. "Emanating" means having the power to produce the world of beings. "Self-transforming" means being the nature of all entities. "Together" means there is no second deity acting as a primary agent. This should be connected to the word "to be expressed."
"Omniscient" means knowing all entities of the three realms—the support and the supported of one's own emanations—exactly as they are. "All-encompassing" means existing by virtue of the power of arising, abiding, and ceasing. Because it leads to the three virtues, it is "peaceful," meaning that the adventitious stains of the afflictions, such as desire and so forth, are pacified therein.
It is because he causes all the gods to be perfectly known. Regarding the phrase "having made a house" and so forth, the "house" is the maṇḍala. Having filled that maṇḍala with the wheel of the forms of the goddesses who have emerged from it, he causes them to radiate. For that reason, he is called a "person" (puruṣa). Alternatively, the "house" is the body of Māmakī and the others; it is filled by the collection of the womb that is held by the bodhicitta that has emerged. For that reason as well, the Blessed One is a "person." For that very reason, he is called a "god" (deva) because he dwells in the body. Having fallen into deep sleep and lying down, he also awakens himself; therefore, he is the "awakener." He is a "god" (deva) because he plays. He is Viṣṇu because he enters into the bodies of others. The remainder is easy to understand. This is the commentary on the seventh chapter.
Here, desiring to understand the generation of the wrathful Heruka, one requests the Blessed One. The Blessed One is the nature of Śivā and Great Bliss. Furthermore, for what reason is he born in the form of the wrathful Heruka? I am one who desires the supreme spectacle. For in this world, the fierce and violent gods such as Indra and others, as well as those with terrifying forms such as fevers, poisons, and zombies, come to me, the Great Bliss, for refuge. Out of compassion for them, I myself become the wrathful Heruka and protect all wandering beings.
Otherwise, because the extremely fierce and malevolent beings cannot be subdued by peaceful forms such as Vairocana and the others, [the text says]: "By the union of the vajra and the lotus." This refers to the Blessed One, who has become non-dual with the eight goddesses, appearing with a turbulent and swirling garland of flames, preceded by the union with Māmakī and the others. He is described as having eight arms and four faces.
He is the Vajra Heruka, holding a vajra-khaṭvāṅga in the manner of a shoulder ornament, while his left hand holds a skull-cup and his right hand holds a three-pronged banner. Furthermore, with his second pair of hands, he holds the empowerment mudrā at the ūrṇā-kośa (the hair-treasure between the eyebrows), and with another two hands, he holds a fresh, moist human skin that has just been flayed. With the other two hands, he holds the mudrās for entering the charnel ground. One should visualize him seated upon the center of a lotus. On the eight petals, one should meditate upon or draw the goddesses, such as Daṃṣṭriṇī and the rest, in their proper order, clearly manifesting the mind of the Blessed One.
Regarding the extraction of the mantra, it is taught by the words "the mantra for recitation" and so forth. The master should first draw an eight-petaled lotus and arrange the eight classes of letters, from the letter A to the letter Kṣa, upon each individual petal. In this sequence, the mantras of the deities are to be extracted.
Regarding that, the third of the ca-class is the syllable ja; the seventh is the fourth of ya-ra-la-va, which is the syllable va. "The two" refers to the syllables ja and va. "Join with ha and la" is the connection. Again, from that same "seventh," take the third of ya-ra-la-va, which is la, to form jvala. "The sound should be doubled" means it should be applied to the word; this is the meaning. "That itself is perfectly endowed" means that the word is perfectly endowed with the syllable hūṃ. "Adorned with the syllable phaṭ" is a specific feature of the mantra word. Regarding "from the sixth action," take the fourth of the pa-class, the syllable bha, and "by the first of the seventh" means by the first of the ya-ra-la-va class. "Of this" should be read as the seat of the syllable bha. "Completely pressed by the thirteenth" means the thirteenth vowel, o, which is connected to the first vowel a; being "completely pressed" by that means it is fully placed, and the collection of syllables becomes the syllable bhyaḥ. At the beginning, vairocana (oṃ) and at the end, svāhā should be added. Such is the mantra of the Blessed One: oṃ jvala jvala hūṃ phaṭ bhyaḥ svāhā. This belongs to the goddesses such as Saṃcālinī and the rest. This is the commentary on the eighth chapter.
Now, the Blessed One Amṛtakuṇḍalī’s sādhana for various activities related to the Action Family is taught, beginning with the words "Great Vidyā" and so forth.
The great consorts are the eight goddesses, such as Amṛtā and the rest. They also possess various forms and are green in color. They abide upon each of the eight petals of the essential eight-petaled lotus in the center of the source of phenomena (dharmodaya). In the center of the hub resides the Blessed One, who has three faces and six arms. In a fierce and wrathful manner, his three faces are transformed into various expressions. With his first pair of hands, he holds a kaṭhāra and an axe; with his other hands, he holds a pestle and other weapons as appropriate.
Regarding the phrase "endowed with gatekeepers," one should understand this as the gatekeepers such as Vajrāṅkuśī and the rest. Furthermore, the term "Vairocana" becomes the mantra of this [deity]. Having placed the syllable Oṃ at the beginning of Vairocana, one should complete the words. This means that the seven-syllable mantra should be fully completed. Regarding the phrase "from the first," it is correctly connected as follows: from the first syllable A, the second syllable Ā is to be joined. "Emptiness" is the name for the syllable Ha. Its seat is the syllable U; being "endowed with that" means they are joined. Again, "emptiness" is to be expressed as the bindu. That too is emptiness, pressed down by the nāda. By joining Svāhā, it also becomes the mantra: Oṃ Āḥ Hūṃ Svāhā. This very mantra should be understood as the mantra that gathers all the goddesses. Through the yoga of supreme bliss and joy...
By this [phrase], the non-duality of insight and method becomes the wisdom of great bliss, which, like nectar, is the bodhicitta that acts as nectar to snatch away the aging and death of all beings without exception. The meaning is that by generating that, one is "Amṛtakuṇḍalin" (Amṛtīkṛta). Furthermore, it should be accomplished: practitioners should accomplish it by means of the flourishing wisdom of the bliss of method and insight through the various modes of yoga, subsequent yoga, and great yoga, and not otherwise. This concludes the commentary on the ninth chapter.
Now, the explanation of the preliminary service (sevā) to be performed prior to the yoga of Heruka, which is the means of accomplishment (sādhanopāya) for the Great Vetāla, is taught: "From the obstructor who has died," and so forth. "Hanging and dead" refers to one who has died by hanging oneself. "One with a corpse-stain" (śmaśānī) and the fierce woman (caṇḍālī). If those are not available, it is the "dog-cooker" (śvapākī), that is, the outcaste woman (ḍombī). "Perfectly complete with all the marks" refers to the "supreme definitive emergence." If one finds a woman whose limbs are unimpaired and not deficient, then one should begin the accomplishment. Regarding "thirty-two years": a beautiful woman who has reached thirty-two years of age is praised. Alternatively, one who has reached twenty-five years is supreme. If those are not available, even a woman who has died from an obstructor (vighna)—such as a mother or a nurse—can be used for the accomplishment. "Having bathed" means having consecrated the water with the root mantra of Heruka, and then [using] sahadevī, br̥hatī, kaṇṭakārī, and white girikarṇikā...
Having placed the five medicinal substances known as the anākānta together [with the other ingredients], and having set them upon a stone slab—that is, a stone platform—the meaning is that one should use water purified by mantra. The master himself should perform the deity yoga of Heruka and apply himself to the recitation of the root mantra. Having anointed his body with white sandalwood and camphor, and having placed those offerings of flowers and incense in a certain spot, he should draw the maṇḍala. It is explained that the form of a half-moon is the skull-cup (kapāla). Alternatively, that which is designated by the name "skull-cup" is visualized in the shape of a bow, consisting of a central square and eight surrounding squares. On the exterior, one should arrange the four sides, four corners, and four gates, adorned with bells, silk streamers, banners, and so forth, as well as fly-whisks, necklaces, half-necklaces, and crescent moons.
Thereafter, the Blessed One with eight arms, surrounded by the eight goddesses of knowledge, should be placed in each of the squares together with the goddesses such as Bhairavī. With a khaṭvāṅga resting on his shoulder, holding a skull-cup in his left hand and a triple-bannered staff in his right hand, he should be established by means of the root mantra. Alternatively, he may be established by the syllable HŪṂ. By this mantra, the goddess with three faces and six arms, holding a sword, a khaṭvāṅga, a skull-cup, and a noose, should also be arranged. At the gates, the four gatekeepers such as Dāruṇā and the others, with one face and two arms, should also be placed.
One should arrange [the deities] holding a hook, a noose, a chain, and a bell in their hands. The goddesses known as Flower, Incense, Lamp, and Perfume should also be depicted holding flowers and so forth. Having thus generated the Blessed One together with his retinue of consorts in the center of the maṇḍala, one should invite him, make offerings, and request forbearance. Then, by laughing with the roar of the syllable Bhyoḥ, one should scatter great quantities of blood in the four directions.
While reciting the mantra, one should strike the face of that Vetālī with white mustard seeds smeared with great quantities of clarified butter. Thereupon, she will rise and roar, filling the three realms of existence with her voice. Upon seeing this, one should not be afraid, but should manifest the deity yoga and abide in the pride of that deity. If one deviates from this, the practitioner, along with the disciples, will die. Then, she will ask, "What shall I do?" and grant the accomplishments (siddhis) desired in the mind of the practitioner, such as the sword and so forth. She will also accomplish herself in whatever form is appropriate—whether as Caṇḍālī or Ḍombī—by generating the Caṇḍālī and Śvapākī through this sequence of the means of accomplishment. Subsequently, the Blessed One Vajra Heruka himself [is attained]; there is no doubt that the later practitioner will achieve accomplishment together with them. This is the means of accomplishment for Vetālī. This is the commentary on the tenth chapter.
Having thus benefited those beings to be tamed through desire and the like by means of this sequence, the Blessed One became the essence of silence. Free from conceptual thought, he thoroughly permeated his entire body, speech, and mind with the flavor of great bliss, and came to abide perfectly in the form of the Saṃbhogakāya. For that very reason, it is said: "Without breath," and so forth. This means that by ceasing the state of the absorption of the wind characterized by the exertion of the vital breath, he became "without breath"—that is, he entered into the supreme absorption free from discursive thought and became perfectly the non-dual wisdom of great bliss. Now, the Blessed One who has become thus is requested once again: "The subtle vajra," and so forth. Here, the "subtle vajra" is the wisdom of great bliss. How does it abide? It is said, "in the minds of all sentient beings." This will be explained through the sequence of the five aspects of manifest awakening: the wisdom-being (jñānasattva) abiding in the center of the source of phenomena (dharmodaya) enters through the mouth and, having become the melted moon, is generated into the form of Vajrasattva and so forth by means of the moon maṇḍala, the syllable HŪṂ, and so on. One should thus generate oneself.
Subsequently, through the stage of subsequent yoga, the maṇḍala of deities is emanated. Abiding in the center of that maṇḍala, one assumes the pride of the lord, the self. Following that, at one’s own heart, one should visualize the subtle vajra of bodhicitta as the wisdom-being (jñānasattva). Furthermore, by placing a subtle syllable HŪṂ and so forth at its heart, one will come to face the accomplishment of the perfect approach to the deity; this is the pith instruction.
Alternatively, the subtle vajra is bodhicitta. Its generation as the nature of the emptiness that clarifies all phenomena abides in the hearts of all sentient beings. Thus it is also said: "Pervading the minds of all sentient beings, abiding in the hearts of all sentient beings, the very father of all sentient beings, possessing the supreme samaya, the supreme desire."
Regarding the phrase "as previously stated" and so forth, it is stated in response by clarifying the conventional bodhicitta. By consuming this, the result of accomplishment is shown. The phrase "it should be tasted" and so forth is easily understood. Regarding the phrase "the self" and so forth, it means that after consuming it oneself, one who knows the mantras and tantras takes it as food through self-awareness. The stages of purification and realization are not explicitly stated, because through deity yoga alone, bodhicitta and the rest are naturally purified.
With the words "This is..." and so forth, the greatness of this tantra is shown, and the supreme vow is correctly summarized. Regarding the term "many meanings": it is a bahuvrīhi compound meaning that the "many" are the ultimate methods for accomplishing the mahāmudrā and so forth. Regarding "secret stages": the "secret power" is the characteristic of the experience of this [tantra]; because the Great Vehicle itself has emerged from this great [vehicle], it is the "secret power." Regarding "great secret" and so forth: the "great secret" is the non-arising of the nature of the two secret organs in meditative union, which is called the non-dual wisdom of great bliss. Furthermore, because it is the self-nature of nirvāṇa, which always abides within the body—such as in the form of a woman—it is "supreme." Because great bliss is to be personally realized, it is "joyful." For that very reason, it is not known by bodhisattvas, because even though the Blessed One has taught it, they have not attained it. For that very reason, it is "formless," as it is not an object of visual consciousness. What does it become? It is "empty," because its nature is suchness, the essence of which is the clearing away of the web of external and internal conceptualizations. It is "unchanging," meaning it is free from fluctuation. These are its suchness, exactly as it is. Likewise, it is taught in many [tantras] such as the Buddhasamāyoga and the Vajraḍāka.
When delighted by the supreme great secret, the self of all abides eternally. The being who is the essence of all buddhas is Vajrasattva, the supreme bliss. Thus it is said. As for the "Vajra Crown Jewel," it is because it is the very form of the secret moon, the jewel, and the ornament of the bindu. Therefore: "It should be held as an extreme secret." Thus it is said. Regarding the phrase "as told" and so forth: just as it was told in this tantra, I have also explained it to you, and it should be held because it is extremely rare. Having spoken thus, the Blessed One, together with the maṇḍala circle, became a subtle form. In the aspect of great bliss, within the form of the bhaga, he is the nature of the wisdom of the perfection of insight. He is the identity of the thirteenth ground, the non-dual characteristic of all things, the source of phenomena in the form of the letter E. Pervading the three realms with the dharmakāya and saṃbhogakāya, he truly abides in saṃsāra. Likewise, yogis should also perform the withdrawal after becoming habituated to the deity yoga. This is the secret reality. The words of the secret mantra are difficult to realize; as for the tantra called the Vajra Amṛta, who among those of dull intellect could possibly explain its meaning as it is? Having first gained a slight understanding, whatever stainless virtue I have obtained from this—
(Translation of the final verse:)
Who among those of dull intellect could possibly explain the meaning as it is in the Vajra Amṛta, which is difficult to realize, the tantra of the secret reality and the words of secret mantra? Having first gained a slight understanding, whatever stainless virtue I have obtained from this—
By this, may all those in the world without exception destroy the web of conceptual construction and attain supreme bliss. May this heart mantra of the infinite tantras, which is the cause for the accomplishment of the non-dual mind of supreme bliss, be written down. Whoever accomplishes the ultimate joy of their desires shall be known as the stainless "Bhadra" (Excellent One) among all qualities. This commentary on the Vajrāmṛta Tantra, composed in verse, is praised as a literary composition consisting of four hundred stanzas.
The Glorious Vajrāmṛta Tantra Commentary is hereby complete. It was composed by the venerable master Vimalabhadra. Regarding this text, the second chapter and those following were missing from the old translations, while the preceding sections were extremely disordered and conflated with other commentaries. Therefore, the Śākya monk Rinchen Drub translated it from the Sanskrit manuscript and, having compared it with the mixed explanations of Smṛtijñānakīrti, edited and finalized it.
Since I did not consult a paṇḍita, did not find a comparative Sanskrit manuscript, and am not proficient in the Sanskrit language, I request the learned to correct any errors. Through this, may the great ocean of saṃsāra be swiftly dried up. Just like the manuscript of the omniscient Lamp of Dharma in the Land of Snows, the glorious protector Jampalingpa, may I, through this merit of having corrected the text, attain the excellence of Vajradhara.