Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This commentary provides a technical exposition of the Ḍākinījālaśamvara system, focusing on the integration of conceptualization, ritual practice, and the realization of non-dual union. The text argues that supreme accomplishment is achieved not through the mere meditation on form, but through the initiation of the suchness of the deity and the gathering of causes for the four mudrās. It commits the reader to a rigorous path of transformation that includes the cultivation of calm abiding and special insight, the performance of complex empowerments, and the precise execution of physical and mental mudrās. The work bridges the gap between theoretical conceptualizations and the practical application of tantric yoga, detailing the transformation of ordinary essence into wisdom-beings and the navigation of the four joys. By synthesizing the roles of the teacher, the retinue, and the ritual environment, the text aims to guide the practitioner toward the supreme welfare of oneself and others through the union of the four methods and four insights.
Provenance
About this text
A commentary on the Ḍākinījālaśamvara system, the Sarvabuddhasamayogaḍākinīmāyaśambaravṛttisamayogālaṃkāra-nāma is attributed to the Indian author Pramuditāvajra. Preserved in the classical Tibetan tradition, the work is found in the Tengyur, volume ར, where it extends over 101 pages and is categorized within the Other Wisdom Tantras. The Tibetan title is sangs rgyas thams cad dang mnyam par sbyor ba mkha' 'gro ma sgyu ma bde mchog gi 'grel pa mnyam sbyor gyi rgyan zhes bya ba. The work enacts a technical exposition of the Ḍākinījālaśamvara system, focusing on the integration of conceptualization, ritual practice, and the realization of non-dual union. It argues that supreme accomplishment is achieved through the initiation of the suchness of the deity and the gathering of causes for the four mudrās, rather than mere meditation on form. It details a path of transformation involving the cultivation of calm abiding, special insight, and the execution of physical and mental mudrās. A scholar or serious reader consults this text today to understand how it bridges the gap between theoretical conceptualizations and the practical application of tantric yoga, specifically regarding the transformation of ordinary essence into wisdom-beings and the navigation of the four joys.
Cite thisAnuvāda, “A Running Commentary on the Glorious Ḍākinījālaśaṃvara, the Union of All the Buddhas called “An Ornament for the Union”” (Toh 1660), machine draft, 2026.https://naxiai.com/tibetan/works/toh1660
Summary & commentary
Significance
The work is significant for its detailed preservation of the ritual and somatic dimensions of the Ḍākinījālaśamvara tradition, specifically the precise coordination of mudrās and visualizations. For the modern reader, it illustrates the intersection of alchemy, anatomy, and metaphysics in Indo-Tibetan tantra. Its importance rests on its role as a 'running commentary' that clarifies the ambiguous terminology of a root tantra for practitioners.
Structure
Passages
Section
Description
1-13
Introduction and Conceptualizations
Defines the teacher, retinue, and the six conceptualizations necessary for the welfare of self and others.
14-69
Ritual and Deity Yoga
Discusses the transformation of essence, the generation of Vajrasattva, and the administration of various empowerments.
70-134
Somatic Practices and Mudrās
Detailed instructions on physical mudrās, the four joys, healing rituals, and the application of strength and visualization.
Themes
The Four Mudrās and Union (5, 7, 10, 132)
Deity Generation and Transformation (6, 11, 12, 46)
Ritual Empowerment (Abhiṣeka) (58, 69, 103)
The Four Joys and Bliss (114, 132, 133)
Somatic and Healing Visualizations (126, 127, 128, 129)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Running Commentary on the Glorious Ḍākinījālaśaṃvara, the Union of All the Buddhas called “An Ornament for the Union”·
In the language of India: Sarvabuddhasamayogaḍākinījālasamvara-vṛtti-samayogālaṃkāra-nāma. In the language of Tibet: Sangs rgyas thams cad dang mnyam par sbyor ba mkha' 'gro ma sgyu ma bde mchog gi 'grel pa mnyam sbyor gyi rgyan zhes bya ba. Homage to the glorious Vajraḍākinī!
To the one who is the embodiment of all Buddhas, Vajrasattva, the supreme bliss, and Māyā-samvara, I pay homage and shall explain the Sarvabuddhasamayoga. First, for the sake of those yogins who, having set out to accomplish the welfare of themselves and others, must realize the suchness of the Sarvabuddhasamayoga, this meaning of the tantra is composed.
In this regard, what is the subject matter? What is the purpose? What is the connection? And what is the ultimate purpose? This shall be explained: the causal tantra, the method tantra, and the resultant tantra, which are taught in the root tantra, the subsequent tantra, and the subsequent-to-the-subsequent tantra, are the subject matter. The root tantra in ten chapters, the subsequent tantra in seven chapters, and the subsequent-to-the-subsequent tantra in five chapters are the expressive words. The connection is the identity between the subject matter and the expressive words, and the purpose is that which arises from them. The purpose is for individuals who desire to achieve, who seek accomplishments, and who benefit others to realize [this]. The ultimate purpose is to achieve the common and supreme accomplishments of the world.
Having thus explained the purpose, the summarized meaning consists of: the explanation of the six conceptualizations for accomplishing the perfect welfare of oneself and others, along with their branches; the explanation of the Uttaratantra, the ninth conceptualization, which accomplishes the supreme goal; and the explanation of the practice of the root and subsequent tantras through the tantra of questions and answers, as well as the accomplishments (siddhi) and the activities of attainment. Because the non-dual mind and mental factors possessing such a summarized meaning are perfectly united with the minds of the Tathāgatas—the Buddhas of the ten directions and three times, equal in number to the atoms of the Buddha-fields—this is the tantra called the Sarvabuddhasamayoga.
Having explained the summarized meaning along with its title, the meaning of the branches will now be explained. After praising the Blessed One, the Ḍākinī Cakrasaṃvara, and performing the pūjā and prostrations, the following prayer was offered: "O Protector, for the sake of the welfare of all sentient beings, manifest the illusory Cakrasaṃvara yoga and grant victory over all afflictions." Immediately following this prayer, the Blessed One said:
"The Sattva, the essence of all Buddhas,
Vajrasattva, the supreme bliss,
In the joy of the supreme secret,
He dwells eternally as the identity of all.
This is the self-arisen Blessed One,
The sole deity of great selfhood,
The union with all Buddhas,
The Ḍākinī Illusion, the supreme bliss."
Thus, the Teacher himself spoke this introduction.
In this regard, who is the teacher? What is the location? With whom is the retinue? At what time? And what dharma was taught? Regarding these: the teacher is the nature of the three bodies. The nature of the nirmāṇakāya is the one called "the actuality of all buddhas and bodhisattvas," possessing the nature of the six cakravartins. The saṃbhogakāya is Vajrasattva, known as "Supreme Bliss." The location is called "the secret supreme delight." The retinue is the nature of all. The time is "abiding eternally." Regarding the dharmakāya, it is said: "This is the self-arisen Blessed One, the sole deity of great selfhood." This is the sole deity of great selfhood, the non-dual nature of the mind’s self-knowing luminosity. As for the dharma taught, it is called "the union with all buddhas, the ḍākinī-illusion, supreme bliss." If the retinues of the five perfections are already established as manifest, why was the introduction (nidāna) spoken? It was spoken for the sake of those who wish to practice the gateway of Secret Mantra in the future, so that they might meditate on the dharma of the ultimate, the secret mantra, and the inferior [yoga of] form, to the bodhisattvas Kṣitigarbha, Avalokiteśvara, and Mañjuśrī. These three points should be examined in the commentary on the Cakrasaṃvara. Having thus spoken the introduction:
Now, wishing to demonstrate the mode of being of the objects of knowledge through the three—cause, method, and result—in the first chapter titled "Entering the Object of the Supreme Appearance of Suchness," it says:
"Not desire, not free from desire,
Nor does it abide in the middle."
This teaches that the nature of the method tantra is free from the eighty innate conceptions. If one wonders by what method that is realized, it says: "The illusory seal of all women." Here, "all women" refers to the action seal (karmamudrā), the dharma seal (dharmamudrā), the commitment seal (samayamudrā), and the great seal (mahāmudrā). "Illusory seal" refers to the collection of causes that directly generate calm abiding (śamatha) and special insight (vipaśyanā).
If one asks whether this is the single vehicle, it says: "This is the supreme non-dual vehicle." This refers to the collection of causes and conditions of the non-duality of method and insight.
If one asks what kind of causes and conditions they are, it says:
"Of all illusions,
The illusion of women is supreme.
By the power of their very essence,
They are accomplished by their own nature."
This means that while all other illusions are the collection of causes and conditions for feelings of suffering, equanimity, or pleasure, this seal is superior to those causes and conditions. If one asks how calm abiding and special insight are directly accomplished without prior cultivation, it says: "By the power of their very essence." This means that by the power of their inherent nature, they are spontaneously accomplished.
Through the gathering of the causes and conditions for the direct realization of calm abiding and special insight, the mudrā is accomplished by its very nature. This means that, like the process of alchemy, through the power of the gathering of the causes and conditions of the mudrā, the absorption of meditative concentration and uncontaminated wisdom are accomplished. Regarding the explanation of the results of the three mudrās, it is said: "In these three worlds, women will be treated with respect." This means that although one is not yet free from the stains of the three worlds through the three mudrās—Mahāmudrā, Samayamudrā, and Dharmamudrā—one treats the emptiness of manifest bliss with respect. As it is said in the Root Tantra: "It swiftly produces the supreme accomplishment and brings immediate conviction."
Fourth, regarding the result of the Karmamudrā, it is stated: "By all gain, bliss, and joy..." "Gain" refers to joy and the supreme physical bliss; "bliss" refers to the mental happiness of coemergent joy. "By all joy" refers to the absorptions of the three joys. "Even a woman of bad conduct will achieve accomplishment" means that accomplishment is achieved even with an ordinary woman of bad conduct, other than a purifying woman, an empowered woman, a hero, or a goddess authorized by the command. If one asks why this is so, it is said: "When one's own essence is completely transformed, accomplishment is achieved through the illusion of all women."
Regarding the transformation of one’s own essence: having invited the wisdom being (jñānasattva), the ordinary female essence is transformed. This is accomplished through the illusory manifestation of all women, such as Buddhalocanā, Māmakī, Pāṇḍaravāsinī, Tārā, and so forth. If one asks why a human body is called "Buddhalocanā" and so on, it is said: "This wondrous illusory mudrā is indicated by the term 'ḍākinī'." This means that, unlike the ṛṣis of the non-Buddhists or the causal meditative absorptions (samādhi) of the Vehicle of Characteristics, when the wisdom being descends upon a human woman, she becomes a wondrous illusory mudrā of action; thus, she is indicated by the Buddhas and Bodhisattvas by the term "ḍākinī."
Regarding the statement, "She is called 'one who goes in space' (khagamā); this is a designation based on the elements (dhātu)," the etymological root (dhātu) of the word ḍākinī is hasa-gama, meaning "one who goes in space." Space is twofold: the space of non-conceptual calm abiding (śamatha) and the space of special insight (vipaśyanā) which is free from the duality of subject and object. To "go" there means to proceed by means of the absorption of the bliss of calm abiding and the non-conceptual wisdom of special insight. Therefore, it is said: "Accomplished in the conduct of all space, she is renowned as a ḍākinī."
Regarding "by all mudrās without exception," these are the action, dharma, samaya, and great mudrās. Regarding "by the supreme bliss of all without exception," this refers to the knowledge of the methods of the dharma, samaya, and great mudrās. "The consort who is the union of all Buddhas..."
Thus, through the equal union of the four methods and the four insights, one meditates on the state of union. "Renowned as the ḍākinī" refers to the ḍākinīs of the Great Seal (mahāmudrā) of emptiness, the samaya-mudrā possessing the warmth of wind and fire, the dharma-mudrā of the five sensory qualities, the karma-mudrā born of wisdom, and the mantra-mudrā born of the field. "She is designated as the ḍākinī from the buddha-element" refers to the language of the Pure Abodes; the mind of calm abiding and special insight, which serves as the symbolic sign of the buddhas and bodhisattvas, is called the "ḍākinī." "The accomplishment of universal movement" means that the Great Seal, the nature of phenomena, is the ḍākinī of all buddhas. "Śam is explained as bliss" refers to the untainted bliss, the great bliss that is the nature of the wisdom of all buddhas and bodhisattvas. "The union of all illusions, the supreme bliss through bliss" means that the illusory wisdom of bliss, in which the bliss of calm abiding and special insight are directly assembled, is the supreme bliss of calm abiding and the supreme untainted bliss of special insight. Thus, by explaining the meaning of the name "ḍākinī of the supreme bliss of illusion, the union of all buddhas," the tantra of method is shown as the object of knowledge. "Everywhere, in every way, in all" and so forth explains the meaning of the union with the entire environment and its inhabitants. "Everywhere" means at all times.
"Completely" means in every direction. "All" means all things. "Always" means at all places and times. "In every way" means in all circumstances. From "Buddha" and so forth refers to the four root vidyā-mantras. The mention of "and so forth" includes the families of Vajra, Vajradhara, and the rest. "Stable" refers to the celestial mansion, and "moving" refers to the mandala of deities. "I have become the essence of all" teaches that the reality of great bliss pervades both peace and becoming.
Having thus presented the brief summary, the detailed explanation is given: "Mind and the absorption of the mind." Here, "mind" refers to the enumeration of the eight collections of consciousness. "Mental factors" refers to the classification of the fifty-one formations. "Absorption" refers to the concentrations and the formless states. "The accumulation of the conduct of awakening" refers to the period from entering the womb until the conduct of awakening. "Likewise, the Māras and victory over Māra" refers to subduing the Māras at dusk and attaining buddhahood at dawn. "That is the awakening of the Buddha" means that the all-pervading reality is the nature of the Buddhas of the four families. "Vajra" is the family of Vajrasattva. "Vajradhara" is the family of Heruka. "Lotus" is the family of Padmanarteśvara. "Holder of the Lotus" is the Action family. "Jewel" is the family of Vajraratna. "Holder of the Jewel" is the family of Vairocana. That very "desire" is the form of a householder. "Free from desire" is the form of the self-arisen.
Desire is the worldly accomplishment (siddhi); liberation is the supreme accomplishment. Having thus explained the union with the Buddhas and Bodhisattvas of the present, the explanation of the union with all Buddhas during the impure state of the mind’s self-knowing luminosity (ābhāsvara) is as follows:
"The three times, the three existences, the three supreme ones," and so forth, is what was taught. The "three worlds" are the upper, lower, and middle regions. The "three realms" are the desire, form, and formless realms, and so on. "The various and distinct aspects" refers to all locations such as the aggregates (skandha), elements (dhātu), and sense bases (āyatana). "All beings without exception" refers to the six classes of beings. "In all of these, this becomes" refers to the luminous mind. "The infinite supreme [nature] of all such things" refers to the identity of the entire environment and its inhabitants. "The expanse of reality (dharmadhātu), equal and unequal" means that it is unequal in its illusory appearance, yet equal in its luminosity. "As far as the limits of the expanse of space" refers to all things within the domain of a Buddha’s wisdom (jñāna). "The glory within the scope of all space" means that within Mahāmudrā, having pierced the gold of emptiness, it is like the crescent moon, like a lion’s roar, or like a window.
According to the pith instructions of Indrabhūti, this is called "Vajrasattva, the Tathāgata, the union of all Buddhas, the supreme equality of the ḍākinīs’ illusion." Having thus explained that the nature of great bliss is the nature of Vajrasattva:
Now, in order to explain the method for accomplishing that, it is said: "For countless tens of millions of eons..." This is the formal commitment to explain how, through whatever collection of causes for the four mudrās—which the Vehicle of Characteristics cannot attain even in countless eons—one will attain buddhahood in this very life.
Regarding the phrase "The Buddha, the supreme bliss of the self," by means of the three mudrās, one directly realizes the bliss of calm abiding (śamatha). Through the thorough accomplishment of the Great Seal (mahāmudrā) as the bliss of emptiness (śūnyatā), one attains the supreme bliss of the eleventh ground, the nature of all buddhas.
Having thus explained the completion stage (niṣpannakrama), the explanation of the generation stage (utpattikrama) begins: "The yoga of the unreal mind..." This refers to the six conceptualizations, the minds of the respective generation stages, and those who focus on the deities. These are the deities of the maṇḍala of the six breaths of relief.
"Yoga is the nature of the reflected image..." This means that if one meditates on the reflected image of the nirmāṇakāya as the form of a bodhisattva through the yoga of the follower, the signs of seeing, hearing, and touching will arise.
Having thus explained the yoga of the beginner, the absorption (samādhi) of the supreme yogi is described: "The yogi of the supreme, authentic mind..." and so forth. The supreme yogi who has attained the signs focuses on the nirmāṇakāya deity. Through the application of the samaya of one's own dharmadhātu, the supreme Great Seal is unchanging, and...
The supreme perfection of the welfare of others will be accomplished. If one asks, "Why would the meditating upon form alone not become the supreme accomplishment?" [the answer is:] from the reflection of form and so forth, yoga does not arise; rather, it is by initiating the suchness of the deity of great bliss, the bodhicitta, that the yogi becomes a buddha and a bodhisattva. "The bodhisattva is the vajra" means that the mind, the non-dual luminosity, is the vajra; because it is the nature of all buddhas, all yogis attain buddhahood by uniting with the nature of all deities. Having thus shown this, the detailed explanation is: "I am all the buddhas, and all the heroes are I." This means that the nature of the luminous mind is the nature of all buddhas and all heroic bodhisattvas. Therefore, "by uniting oneself with the deity" means that one should unite oneself with the nature of the deity, in which illusion and emptiness are of one taste. For that reason, the five aggregates will be accomplished in this very life as all the buddhas and heroes, and as all the bodhisattvas and the sambhogakāya Vajradharas. This is the commentary on the first chapter. Having thus explained the chapter that primarily teaches suchness, now the explanation of the many methods of the nature of Vajrasattva is stated, beginning with: "This is the yoga of the Bhagavān," and so forth.
The explanation of "Vajrasattva, the Tathāgata," and so forth, has already been given. If one asks what that yoga is like, it is stated: "By the union of oneself as Vajrasattva, all descents will be accomplished." This means that if one generates oneself as the deity through the six conceptualizations, invites the wisdom-being (jñānasattva), and causes the wisdom of the body, speech, and mind of all [deities] to descend, then just like the process of alchemy, the body, speech, and mind of a Buddha will be accomplished. Therefore, through the path of blessings, one is united equally with all Buddhas. By this, the great lord of the yoga of the causal tantra (hetutantra) attains all the bliss of the resultant Buddha through the bliss of the path of blessings of the method tantra (upāyatantra).
Having thus explained the meditation, the conduct is explained: "The union with all Buddhas." This means that once one has meditated on the conduct of equal union, it is taught that for this yoga of method, bathing, vows, and so forth are not required. The remainder is easy to understand. Having explained the conduct, the ascetic observance (vrata) is explained: "Whether rising or sitting," and so forth. This means that when yogis, during the four modes of conduct, seal themselves with the divine pride of the deities of the six conceptualizations and practice the ascetic observance of the deity, even if they have not entered the wisdom maṇḍala in front, the yogi who meditates on their own divine nature will achieve accomplishment even if their merit is small.
Having thus taught the ascetic observance, the suchness (tattva) is explained: "By this yoga of suchness..."
Thus, and so forth: having obtained the fourth empowerment from the maṇḍala of the dharmadhātu, the meditation on suchness is the practice of the yogi through the conduct free from conceptual elaboration. By establishing all virtues, non-virtues, and neutral states as the nature of great bliss, one will not be afflicted by any faults. Even those levels that are not attained through the Causal Vehicle of Characteristics over countless eons will be attained if one practices the Great Seal (mahāmudrā) through the path of the Buddhas and Bodhisattvas in direct perception.
Having explained the meditation on suchness, in order to now teach the practice of wearing the face-ornament, it is said: "The union of all Buddhas," and so forth. By wearing the face-ornament and entering into union with the attire of the Buddhas, one accomplishes the maṇḍala of deities through the six conceptualizations, whereby all Buddhas will bestow their blessings and assemble. Therefore, all Buddhas will be accomplished.
Having explained wearing the face-ornament, in order to explain the gaṇacakra, it is said: "Whoever, having seen this intentional meaning, makes offerings in every way," and so forth. When one meditates on the maṇḍala of one's own deity through the semblance of fabricated yoga and maintains faith in every way through the five sensory qualities, if the yogi becomes inseparable from the wisdom-being (jñānasattva), they will see the Buddhas and perform the pūjā. This and for all the Buddhas...
Thus, by performing pūjā through the yogi’s seeing of forms, hearing of sounds, smelling of odors, tasting of flavors, and touching of tangibles, and so forth, even without entering a colored-powder maṇḍala, the wisdom of the first bhūmi of bliss will be seen. To demonstrate its benefits, it is said: "Seeing and touching," and so forth. Through laughing, gazing, and even holding hands, the yogi who is on the path of beings will achieve accomplishment. Regarding the explanation of the path of passion, it is said: "This is for all the Buddhas," and so forth. This refers to the yoga of the yoginī and the gaṇacakra. "For all the Buddhas" means that through the union of the wisdom-being (jñānasattva) and the yoginī, the purifying goddesses, the empowerment goddesses, the heroines, and the goddesses of authorization are also liberated and will touch awakening. Having thus explained the path of passion, the explanation of the conduct of the gaṇacakra is given: "Everywhere, in every way, in all respects," and so forth. This refers to the main practice of revolving the wheel of deities during the four modes of conduct. When the yogi who has obtained the signs practices in accordance with that, meditating constantly on the nature of all things in all places and at all times, everyone will attain awakening. Having explained the conduct, the explanation of meditating on the four yogas is given: "Because the nature of this abides in all," and so forth. Having performed the yoga of oneself as Vajrasattva, ...
There are three types of forms—those that are attractive, unattractive, and neutral—and the three types of attractive forms, sounds, smells, tastes, and tactile objects are generated as goddesses. Through the pūjā of all these clouds of pūjā, the supreme bliss will be attained. Having thus explained the purpose of the yogi, the yoga of all is explained as follows: "By the application of all yogas," and so forth. One should generate all that belongs to the three realms as the nature of the deity, and perform pūjā with the bliss of being embraced, kissed, and so on, by all the yoginīs. Through the bliss of the application of the method-cakra and the wisdom-cakra in subsequent yoga, accomplishment is achieved through pūjā. Regarding "extreme yoga," it is said: "The essence of all Buddhas," and so forth. By sealing bliss with emptiness, one accomplishes the bliss of the rasāyana of all Buddhas, thereby achieving the supreme bliss of union with all Buddhas. This is the commentary on the second chapter.
Having thus explained the manifold methods, the explanation of the profound is as follows: "The yoga of the Blessed One," and so forth. This means that it is the profound union with all Buddhas. "The yogi of Vajrasattva" refers to the causal tantra. "The virtuous samaya of the glorious supreme" refers to the union with the mudrā, which directly generates calm abiding and special insight. "By the application of Vajrasattva,"...
Thus it is said, and so forth. By entering into union with the four mudrās of the delusion family, through the very power of the gathering of dependent origination, great bliss will be individually accomplished. Regarding the explanation of the samaya of Heruka: by the nature of Samantabhadrī, if the four mudrās are sealed by the emptiness of bliss through the very power of dependent origination, bliss will be accomplished as emptiness. Regarding the explanation of the samaya of Padmanarteśvara: the four mudrās of the nature of Pāṇḍaravāsinī are to be individually accomplished as the emptiness of bliss. Regarding the explanation of the samaya of Vajrasūrya: by sealing the four mudrās of the nature of Māmakī with emptiness, great bliss will be individually accomplished. Regarding the explanation of the samaya of Hayagrīva: through the very power of the gathering of causes that directly generate the concentration and the untainted vows known as the "union of glorious Vajrasattva," great bliss is individually accomplished from the two mudrās of the nature of Tārā, and the six worldly accomplishments will subsequently be accomplished with rejoicing.
Having thus explained the mudrās of the individual deities, the dharma mudrā common to the six families is taught: "The samaya of that arises," it is said. This means that whatever the six methods may be, the samaya of that is the arising of whatever is the nature of insight. "The samaya of the beloved follows the self," it is said. "The beloved" refers to the goddess. "Samaya" refers to the dharma mudrā of self-appearance.
"Following the self" means that the method and the body color are in harmony. "Thorough application" is the knowledge of [all things] as being like an illusion. "Great application" is the knowledge of the nature of clear light. "The supreme samaya of the identity of all" refers to the six goddesses of self-appearance, whose nature is the dharmadhātu. "Acting as one" means generating the gods and goddesses through the four branches of approach and accomplishment. "Acting together" refers to the two joys. "Following after" refers to supreme joy. "The supreme blazing of the ḍākinī-illusion" refers to coemergent joy. "All joys without exception, all mudrās are great bliss" refers to the wisdom of great bliss. "The conceptualization of the samaya goddesses" refers to the nirmāṇakāya in female form, such as Buddhalocanā and the others. "The application of Vajrasattva" refers to the three joys free from the eighty natural conceptions; knowing bliss as emptiness is the application of Vajrasattva. "The assembly of all goddesses" refers to the goddesses of the gaṇacakra. "All fortunate ones without exception" refers to those born of wisdom, those born of the field, and those born of mantra. "The bliss is individually accomplished" means that calm abiding and special insight are directly generated within those goddesses. Having thus explained the dharmamudrā, the explanation of the mahāmudrā is stated: "Sealed by this mudrā."
If a practitioner of Vajrasattva yoga meditates after sealing their mudrā with great bliss, they will become a Lord of Desire who exercises mastery over all goddesses throughout the infinite reaches of the realm of space. If one wonders how this occurs, it is said: "All yoginīs are intoxicated by the bliss of yoga." This means that when all fortunate yoginīs are intoxicated by the bliss of the realization of primordial wisdom and enter into union, there is no sin. Regarding the phrase "by the force of power," this is a term for "manifestly" through its power. Because they are free from the eighty natural conceptions, there is no sin, and because calm abiding and special insight arise manifestly, it is said to be "by the force of power." Having attained the supreme accomplishment, the practitioner of Vajrasattva yoga will perform the activities of the accomplishment of the Lord of Desire.
As for the benefits of accomplishing the Mahāmudrā of Vairocana, it is said: "Arising from all the senses," and so forth. This means that one will enjoy the five sensory qualities of the world-realm as offerings. Regarding the Mahāmudrā of Heruka, it is said: "All the bliss of that yogin," and so forth. This means that through the empowerment of great bliss, one is empowered into the single taste of the essence of Heruka, the dharmadhātu. It is explained: "He is born from great bliss; Ru is free from attachment to jewels; Ka is the purification of total delusion; he is the empowerment of all bliss." Regarding the Mahāmudrā of Padmanarteśvara, it is said: "In the enjoyments of all goddesses," and so forth.
These are the goddesses born from the field, the mantra, and the action. Having shown them in the manner of the four joys, one meditates on them as emptiness. Regarding the Great Mudrā of Vajrasūrya, it is said: "The bliss of all yogas." Through the conduct of the non-duality of method and insight, one experiences great bliss in the manner of the two yogas. Regarding the Great Mudrā of Hayagrīva, it says: "By the nature of all Buddhas," and so forth; through that bliss of the rasāyana of the four joys, Vajrasattva is accomplished.
Having thus explained the six Great Mudrās, what is taught here is that they consist of the body, speech, mind, pūjā, and qualities—five in total. To summarize those five: Vajradhara is the mind, Lokeśvara is the speech, and Ratneśvara is the nature of the body. If one enjoys them, it means that if one practices the absorption with those goddesses of the five or three families through the two joys, one will attain the accomplishment of a king of gods, which is to travel as one desires, and the supreme accomplishment of a Buddha or Bodhisattva, which is to be equal to the dharmadhātu, in this very life.
This teaches the following: either attaining the signs of the accomplishment by means of the generation stage and the colored-powder mandala, or by means of the completion stage, the mandala of the body, the bhaga, and the dharmadhātu, the feast circle (gaṇacakra), and the drink of peace.
The Purity of the Messenger
When the two [methods] accomplish the siddhi, the means of accomplishment are: first, the path itself; second, the multiplicity of methods; and third, the profundity. Having taken this siddhi, it is taught that the activity for the benefit of sentient beings is called "enlightened action." This concludes the commentary on the third chapter.
Having thus taught the profound, the explanation of the supreme siddhi for those of sharp faculties is as follows: "This is the yoga of the Blessed One," and so forth. This yoga for those of sharp faculties is the Cakrasaṃvara that is equal to all Buddhas. "Equal union with all goddesses" refers to the equal union with the mudrā. "Desiring the supreme good fortune" refers to the desire for the siddhi of the person who has received empowerment. "Experiencing bliss through perfect union" refers to experiencing the uncontaminated bliss of the absorption of the four joys, which is free from the eighty natural conceptions. "Desire is eternal and permanent" means that desire is uncontaminated bliss. "Eternal" means that which is directly experienced; because there is nothing that has passed, nothing that has not arisen, and nothing that has not occurred, it is permanent.
To explain its conduct: "In the great form of all Buddhas," and so forth, refers to engaging with uncontaminated forms, sounds, smells, tastes, and tactile objects. "Accomplishing the perfections of the Buddhas" means that if one attains the siddhi of the three eons through the perfections, dhāraṇīs, and the stages (bhūmis), then [the supreme siddhi is attained].
What need is there to mention the mantras born of the wisdom of those with good fortune born into the classes of gods and humans, or those born of the fields? "The joy of the accomplishments of the gods" refers to the worldly accomplishments. "The great bliss of the awakening of the Buddhas" refers to the supreme accomplishment. "The thousandfold bliss of good fortune" refers to the uncontaminated bliss; by desiring that, the bliss of the mudrā is individually realized, and thus the uncontaminated wisdom is accomplished.
Having thus presented the brief summary, the detailed explanation is as follows. To teach the conduct of the beginner Vajrasattva, it says, "Arising from all things," and so forth; one should engage with the four mudrās that accord with the family of Samantabhadrī. Regarding the conduct of Heruka, it says, "The Vajra-holder’s supreme accomplishment," which refers to generating uncontaminated bliss with the four mudrās that accord with the family of the wrathful Dhātveśvarī. Regarding the conduct of Padmanarteśvara, it says, "The supreme hero, Lord of the World," which refers to meditating on bliss with the four mudrās that accord with Pāṇḍaravāsinī. Regarding the conduct of Vairocana, it says, "The supreme bliss of the Buddhas," and so forth; this refers to meditating on bliss with the four mudrās that accord with the Buddha family. Regarding the conduct of Vajrasūrya, it says, "All that exists within the three realms," and so forth; this refers to meditating on bliss with the four mudrās that accord with the family of Māmakī. Regarding the conduct of Hayagrīva, it says, "The great accomplishment of all the Buddhas."
Thus it is said, and so forth. This refers to meditating on bliss through the four mudrās concordant with Tārā. Having thus explained the goddesses of the wisdom of supreme accomplishment, the explanation of the goddesses of the concentration of worldly accomplishment is as follows:
"Fortune is stable for the Great Powerful One," and so forth. The "Great Powerful One" is Viṣṇu. "Fortune is stable" is his wife. "From the Seizer" is Maheśvara. "Accomplishment" is the goddess Umā. "From the Wicked One" is the god of desire. "Joy" is his wife. "Having seized by the power of direct presence" means having summoned them visibly, one should offer them to the faithful for one's own enjoyment, for the holding of the mind, for empowerment, and for performing the gaṇacakra.
Having thus shown the practice of the precious queen, the practice of sovereignty is as follows: "The sovereignty of the three worlds without exception," and so forth. Having seized all enjoyments from the lord of the three realms, one enjoys them oneself and offers them to the faithful. Having shown the practice of sovereignty, the practice of lordship is as follows: "Of Brahmā, Viṣṇu, and Maheśvara," and so forth. Having seized the lord of the kings of gods, one enjoys them oneself and also offers them to the faithful.
Having thus shown the worldly accomplishments, the supramundane accomplishment is as follows: "All activities for the sake of the Buddha," and so forth. Having sealed them with great bliss, [one should act].
For the yogi who meditates on Mahāmudrā, there is no action that cannot be performed. If one were to seize even the wisdom mantras of the Buddhas and Bodhisattvas by means of the three methods of tantra and yantra and bestow them upon others, what need is there to mention worldly accomplishments? Through the power of being sealed by Great Bliss, one will attain the supreme accomplishment, conquer all Māras, achieve the great accomplishment of perfect wisdom, and even fully realize the state of a cakravartin. Regarding the teaching on the presence of emanated cakravartins in all world systems, it is said, "In some places, the so-called Great Bodhisattvas," and so forth; this is the accomplishment of the methods for taming those to be trained.
The teaching on the result of the Saṃbhogakāya is expressed by the words, "The supreme of all great accomplishments," and so forth. This refers to the lifespan of the body, which is inconceivably transformed into the form of a deity of the fourth concentration; the thirty-two major marks and eighty minor signs; the colors and the powers such as the ten powers; and the stainless appearance that is the nature of Vajrasattva. One should serve all noble beings and make offerings to all the Tathāgatas. If one wonders whether that Saṃbhogakāya is fixed as a single entity, it is because Vajrasattva resides in the center of all four goddesses, and because he seals the Bodhisattvas in the manner of the wheel of the six families.
The worldly gods and the bodhisattvas who have attained definitive excellence also bestow gifts upon sentient beings, and for as long as saṃsāra endures, they continuously enter into existence for the sake of sentient beings throughout many eons. This concludes the commentary on the fourth chapter.
Thus, having explained the chapter on the methods for accomplishing the siddhis for those of sharp faculties—teaching the suchness that accomplishes all conceptualizations in common, and the methods that are manifold and profound—now the conceptualizations for the specific distinctions of individual disciples are taught, beginning with the words: "This is the yoga of Bhagavān..." This yoga of Vajrasattva is for the sake of disciplining individuals of great desire. It was spoken by the ḍākinī of the Supreme Bliss of Illusion, the twenty-one deities of the Vajra Siddhi conceptualization, which is the union of all the Tathāgatas and all the Buddhas.
Furthermore, it is one: it was explained as the emanation body of the perfectly awakened Buddha in the past in Jambudvīpa. With respect to the yogis of the future lineage, it is taught that by meditating on the maṇḍala of the reflected image, one attains the siddhis of a beginner, the supreme yogi receives the siddhis, and the maṇḍala for conferring empowerment upon individuals who benefit others is taught. Regarding the explanation of the stages of the emanation body that appeared in Jambudvīpa in the past, it is said: "The single perfect accomplishment..."
By awakening in Akaniṣṭha, the dharmakāya is attained. As for the phrase "applied according to one's desire," this refers to the fifth awakening. Regarding the causal Vajrasattva, or the causal Vairocana, or the causal Vajrasūrya, or the causal Padmanarteśvara, or the causal Heruka, or the causal Hayagrīva—the entire collection of conceptualizations appearing as these is the object.
By the phrase "the supreme, sublime dharma of accomplishment," the supreme, sublime, untainted path accomplished previously on the path of the Buddha is taught as being right there. As it appears in the Saṃpuṭatilaka, one should meditate during the time of awakening in Akaniṣṭha upon all six conceptualizations: the moon, the single moon, the vajra, the entry of the elements, and the transformation into the body.
By the phrase "through the application of various paths," it means that the Buddhas of the ten directions, residing in Akaniṣṭha, bestow blessings, confer empowerment, and establish one in absorption and enlightened activity.
Regarding the phrase "to discipline sentient beings who desire various rituals," this is for the sake of disciplining the disciples of the six conceptualizations who possess great desire, delusion, hatred, wrong views, and great avarice and laziness. It is for the sake of accomplishing the bliss of the six wisdoms. The Bhagavān, having previously manifested the result of the nirmāṇakāya in Sukhāvatī, emanated as the sixth Vajradhara himself as a Buddha-emanation for the benefit of sentient beings. Through devotion to the four mudrās, accomplishment will be swiftly attained.
If one asks by what means it is swift: it is by the following.
Through the path of blessings, the wisdom-being (jñānasattva) is inserted and accomplishment is attained. Having thus explained the deeds of the Buddhas of the past, the subsequent practice is taught:
"Every day, or else every month,
Or likewise every year,
Having blessed accordingly,
One should perform the dance of the Buddha Cakrasaṃvara."
Thus it is said. Having performed the approach through the meditation of the four branches of approach and accomplishment, one should draw a maṇḍala to be maintained for one day, or one maintained for one month, or one maintained for one year. Regarding the phrase "having blessed accordingly," the yogi who constructs the maṇḍala should generate it according to the sequence of small, medium, and great approach and accomplishment as it appears below, perform the offerings (pūjā), and meditate on the dramatic dance of the Buddha Cakrasaṃvara.
Alternatively, if one does not wish to meditate on the maṇḍala of meditative absorption (samādhi), the method of accomplishment through physical representation is taught:
"All the essences of the elements," and so forth, is mentioned; this refers to gold, silver, copper, iron, and so on. Likewise, "arising from life-force and channels" refers to those made from ivory or horn arising from living beings, and those made from wood carved in relief arising from plants; these should be fashioned in the form of one's own deity.
If one asks what those are like, it says, "the supreme mudrā of accomplishment." One should fashion the forms of Vajrasattva, Vairocana, Heruka, Vajrasūrya, Padmanarteśvara, and Hayagrīva. Regarding the phrase, "Whichever maṇḍalas are taught, with the offerings of various mudrās," it is mentioned:
The Six Families
This teaches the various wheels of the six conceptualizations of the yogins of the six families—whether householders or renunciates, men or women. If one asks with whom these are to be meditated upon, it is said: "Having made offerings to the entire assembly of disciples in each of those [circles], one should accomplish that." Thus, one should accomplish the gaṇacakra with the assembly of disciples who have received empowerment and who wear the face-ornaments.
Having thus explained the tantras of the past and the followers, the introductory narrative of the origin of all conceptualizations is now spoken: "Furthermore, then, the emanations of all the Buddhas of all conceptualizations, the six families, shall be emanated; I shall thoroughly explain the accounts."
If one asks who the teacher was, in what place, with whom, and at what time this was heard: the teacher is the Bodhisattva who is the essence of all Buddhas, the supreme bliss of Vajrasattva; this is the nature of the saṃbhogakāya and nirmāṇakāya. The place is the supreme secret joy. The retinue is the self of all. The time is that of eternal abiding. The nature of the dharmakāya residing there is described as: "This is the Blessed One of yoga, the supreme, eternal, and stable; always as if appearing in the present, by its very nature difficult to transcend."
The Dharma explained is: "For those who desire various rituals, through various applications of action, the Buddhas, Vajradharas, and so forth, were created for the sake of those to be trained."
Thus, the conceptualizations of the forms of the wheel of the six families are emanated, and the conceptualizations of sound are explained. By the statement, "All things, such as the Buddhas and the stable and moving world, become this very entity," the vessel of the world is generated as the celestial mansion and the essence of the world is generated as the deities. By the statement, "The supreme benefits for all sentient beings are accomplished by taming [them] through the Buddhas and so forth," it is explained that emanations are produced for the sake of sentient beings who possess the nature of the five perfections. This is the commentary on the Vajrasattva-anuśamsā (The Consolation of Vajrasattva).
The meaning of that is shown as follows: having explained the stages of practicing the methods by which the nirmāṇakāya descends into the human realm, the meaning of the subsidiary branches will now be stated. This explains the meaning of the subsidiary branches of the Vajrasattva-anuśamsā and the ritual for practicing the six examinations. Now, the meaning of the subsidiary branches of the Vairocana-anuśamsā will be stated: "In the past, in former times..." refers to the manner in which the nirmāṇakāya activities of the Buddha were previously generated, and the manner of their emanation, withdrawal, abiding, and reliance. "The great self is eternal; from the scriptures of the Tathāgata..." refers to how, in the past, during the Kṛtayuga, the Blessed One, at the pinnacle of the four concentrations, joined in the manner of Vajrasattva and taught the Yoga Tantras such as the Śrīparamādya. By teaching that, sentient beings would come to superimpose [existence] upon the form body and so forth.
Kṛkin, Kanakamuni, Kāśyapa, and others taught the Middle Way vehicle to eliminate misconceptions. In that regard, because sentient beings, out of delusion, cling to emptiness alone, the unsurpassed tantras of method and the unsurpassed tantras of insight were taught in order to reverse both superimposition and deprecation. Furthermore, since this is explained in the first chapter of the Vajraḍāka in its proper sequence, one should not entertain doubt. With reference to the eighteen thousand verses of the Unsurpassed Union of Insight Tantra, the Great Being, the eternal Dharmakāya, from the speech of the Tathāgata, was blessed, empowered, absorbed in meditative concentration, and performed enlightened activities for the sake of the lords of the ten stages by means of the causal Vairocana.
Formerly, during the first eon of the Perfect Age (Kṛtayuga), for the sake of subduing the gods, the Tathāgata’s wheel of the speech of the scriptures appeared in the form of a deity in the upper story of the fourth dhyāna, the abode of the Heaven of Making Use of Others’ Emanations, and on the summit of Mount Meru, in the Śrīparamādya-tattvasaṃgraha and so forth. Then, in this Fortunate Eon, in Jambudvīpa, in accordance with the beings of Jambudvīpa, he appeared in the manner of a renunciant during the teachings of the Tathāgatas Kṛkin, Kanakamuni, and Kāśyapa, and taught the Piṭakas.
At that time, all sentient beings are utterly empty. Through the realization that the continuum of consciousness has ceased and is joined to the dharmatā—the cessation that interrupts the stream of wisdom—one enters nirvāṇa without remainder of the aggregates. Knowing that very yoga which is to be abandoned, the Blessed One Vajrasattva, in order to liberate those tathāgatas who are attached to a one-sided emptiness of beings and to reverse the nirvāṇa without remainder of the aggregates, generated the womb-born maṇḍala of Vairocana.
If one wonders what is shown by that Vairocana maṇḍala when the view is superior: it is taught that "it is neither empty nor non-empty," and so forth. Ultimately, it is not empty in the manner of an illusion or the utterly non-abiding; nor is it non-empty in the manner of having aspects or being aspectless. Since even the non-dual union of the Middle Way is not perceived, the dharmakāya—the nature of which is the wisdom of emptiness and the method of compassion—is thoroughly imputed as the pure mundane wisdom of non-conceptuality. For the yogi who is devoted to non-conceptuality, even that devotion should be imputed as the entire maṇḍala of deities in the manner of an echo or a reflected sound. To show the intention that deluded beings should not engage in superimposition or deprecation by clinging to the deity’s body, the maṇḍala circle and the reality (tattva) of the deity were taught.
Those who wish to engage in the conduct of the three doors of the future through the gateway of mantra should, at the time of the Supreme Sovereign of the Maṇḍala, praise all the tathāgatas of the three times with the songs of the Great Vehicle that expand qualities. Furthermore, from the words "Immovable in equanimity" up to "possessing the supreme dharma," there is praise by way of the mirror-like wisdom (ādarśa-jñāna). From "Even in the most subtle portion of qualities" up to "I pray with certainty," there is praise by way of the wisdom of equality (samatā-jñāna). From "Always stainless mind" up to "Always discerning," there is praise by way of the wisdom of individual discernment (pratyavekṣaṇā-jñāna). From "Immeasurable and beyond measure" up to "Never changing," there is praise by way of the all-accomplishing wisdom (kṛtyānuṣṭhāna-jñāna). From "O, how excellent!" up to "myself and others," there is praise by way of the wisdom of the expanse of phenomena (dharmadhātu-jñāna).
The master Nāgārjuna maintains that when one has entered meditative equipoise in the subtle absorption (sūkṣma-samādhi) during the stage of approach (sevā), one is exhorted by the songs of the goddesses. Indrabhūti maintains that the four goddesses exhort in order to generate the resultant Vairocana from the melting of the causal Vairocana. Praśāntamitra and Ānandagarbha maintain that the exhortation occurs when one is roused from the absorption of emptiness after completing the meditation on the maṇḍala. Jñānapāda has no doubt that this is a praise of the Supreme Sovereign of the Maṇḍala. This is the [praise] of all the buddhas.
The phrase "and so forth" is not explained here as it is easy to understand. Then, regarding the passage "Next, its accomplishment," this explains the meaning for the followers. "Accomplishment" refers to the meditation on the maṇḍala of the deity through the two stages of approach and accomplishment until the signs are attained. "The self of the most thoroughly examined accomplishment" refers to the meditation on the five superknowledges (pañcābhijñā), the mundane accomplishments, once the signs have been attained. "In this very existence, one attains the most constant accomplishment" refers to the attainment of the supreme accomplishment, the wisdom of the Buddha-bodhi.
If one asks what the method for accomplishing that is, it is said: "By the snapping of the vajra fingers, all Buddhas should be gathered." This means that the yogi meditating on the maṇḍala of Vairocana, through the blessing, causes the wisdom-being (jñānasattva) to enter. "With palms well-joined, clap the palms three times" means that after prostrating to the arriving wisdom-being and placing it in the heart, one should clap the cymbals (peḍā) at the conclusion of the empowerment to please it.
"Whichever sense faculty becomes the path, one should make it the essence of that" means meditating on the sense faculties of the Buddha and one's own as being of one taste in union. "According to the attachment of one's inclination" means that if one meditates with the inclination of faithful devotion toward the deity, one should sing the mantra songs and offer praise with the essence mantras such as "Śa-ja-va" and so forth.
"Abiding everywhere" means that "everywhere" refers to the entities, "all" refers to the various aspects, and "self" refers to the time. "Holding the accomplishment of all Buddhas" means:
"Clearly seeing and [attaining] accomplishment" means that one will obtain the signs of seeing, touching, and hearing the deity as inseparable from one's own body. If accomplishment is not attained, the teaching on the repetition is stated as "By all the Buddhas," and so forth. If the practitioner of the family praises the deity throughout the night with the "King of Praises" previously explained, they will undoubtedly achieve accomplishment, as this is an invocation of suchness. This is the commentary on the "Consolation of Vairocana."
Having thus explained the "Consolation of Vairocana," the "Consolation of Heruka" is stated as "From the past time," and so forth. The phrase "From the past time" and so forth has already been explained. Regarding the phrase "At that time, all sentient beings," this means that after the teaching of Kāśyapa, all sentient beings will become malicious and fierce. If one asks, "Even if they become malicious, what fault will occur?" it is said, "Extremely wrathful," and so forth. Through the ripening of that, they will be born in the Howling Hell. Then, after passing away from there, they will be born as the son of the bhūta named Gcod-’dod-can (Desiring to Cut), the bhūta Dge-ba-can (Virtuous). Having become the "Black One who Acts Well" (Kṛṣṇa Sadvikārin), in order to destroy the city of Trilokanagara, he performs the activities of a vināyaka, such as spreading infectious fevers, poisons, and mineral toxins. He destroys the three worlds, harms the practitioners of the vidyādharas, causes the death of gods and others, and destroys the teaching of the Sugata.
At that time, the fierce Bhairava, unable to endure that malevolence, went for refuge to Brahmā together with Indra. Brahmā, in turn, went for refuge to Viṣṇu. Viṣṇu also went for refuge to the great divine son of the Heaven of Making Use of Others’ Emanations. That great deity, recognizing the Blessed One to be the nature of Vajradhara, went for refuge to him. Then, the Blessed One Vajradhara himself snapped his vajra fingers and performed the vajra-gathering; having invited all the buddhas, all the world systems became filled like a pod of sesame seeds. Vajrasattva, seeing that peaceful means would not benefit sentient beings who were so fierce and violent, entered into the absorption of the union of insight and method. By uttering the heart mantra of method and insight, HŪṂ, he himself manifested as all the tathāgatas in the form of wrathful deities. Then, the proclamation regarding the wrathful ones is: "If the wrathful one in the manner of a wrathful deity can burn even the three worlds, what need is there to mention the three realms without exception when all the buddhas are wrathful?" Then: "One should firmly fix the mind upon the tip of the nose." Thus, having fixed the mind upon the appearance of the drops of the buddhas of the ten directions, melted into the secret space of the non-dual father and mother, the glorious Heruka and consort, in the form of the syllable HŪṂ.
From the breath at the tip of the secret vajra, which has become long and warm through the thirty-two syllables, the mudrās of the Heruka maṇḍala, such as Gaurī and the others, emerge from the womb-born [process]. This teaches that those who wish to engage in the conduct of the gateway of Secret Mantra in the future should meditate on the stages of the womb-born maṇḍala cycle; thus, the Blessed One spoke the words beginning with "That very Blessed One, the yogi," and so forth.
If one asks what the color of that Blessed One’s body is like, it is said: "The blue being, blazing," and so forth. He has four faces and eight arms. The right face is peaceful and white; the left is passionate and red; the central face is wrathful; and the rear face, which causes delusion, is yellow. In the first two hands, he holds a vajra and a bell. In the next two, he holds the skin of Bhairava. In the third two, he holds a bow and an arrow. In the fourth two, he holds a spear and a skull-cup. Alternatively, he has one face and four arms.
If one asks what enlightened activity he performs, it is said: "Fierce like the time of the great destruction," and so on, up to "having defeated them all, once again, he restores to life those who have become ash." Having inflicted suffering upon all the wicked wheels, he restores to life those who had died and become ash.
If one asks what he does next, it is said: "From his blazing sun." Having emanated the cemetery field-protectors from the blazing rays of his own sun, he creates them in emanated forms like shadows.
Then, he is renowned as the one who has overcome all Māras without exception; he sports together with the Heruka, the king of the charnel grounds, who is capable of consuming the blood of the malevolent ones who create obstacles for future yogins. Therefore, having purified the buddha-fields and established all wandering beings in awakening, he has purified the entire realm of sentient beings. This is the commentary on the consolation of Heruka.
Having thus explained the consolation of Heruka, the consolation of Padmanarteśvara will now be explained. From the words, "In a time past, long ago," up to "appeared in the manner of wandering beings," the explanation is complete. At that time, all sentient beings—following the teaching of the Buddha Kāśyapa—fell into wrong views through the power of delusion. Then, through the power of attachment, they were reborn in the Great Howling Hell. In order to purify that very wisdom of those with wrong views, the Blessed One Vajradharma saw that just as this red lotus, though born from mud, is not stained by the defects of the mud, so too the sentient beings of the three realms are unstained by the defects of adventitious impurities within the clear light. Having seen this, he generated the form of Avalokiteśvara.
If one asks who that is, it is said to be the Tathāgata Vajrasattva. One should understand that the maṇḍala of the six families and Vajrasattva himself are the root nirmāṇakāya. Therefore, in order to subdue the desire arising from wrong views, the Blessed One Vajrasattva—
The discernment of desire is the sacrificial offering of purification. Through the womb-birth stage of Padmanarteśvara, who is the union of method and insight, and by way of the maṇḍala of Padmanarteśvara, he appears as the King Avalokiteśvara, Amitābha, in order to tame the manifold. This is the commentary on the consolation of Padmanarteśvara.
Having thus explained the commentary on Narteśvara, I shall now explain the consolation of Vajrasūrya. One verse concerning what occurred in the past has already been explained. Regarding the phrase "At that time, all sentient beings," following the teaching of Buddha Kāśyapa, they remained with a mind of stinginess and meditated excessively on wealth. Due to the power of becoming extremely miserly, they fell into the realm of hungry ghosts. Then, after passing away from there, they were born as poor humans, suffering from hunger and thirst, and killing one another. In order to purify that very yoga of extremely fierce stinginess, the Blessed One Vajrasattva settled in the absorption of the great wealth of equality and manifested in the form of Vajrasūrya. Then, the Blessed One Ākāśagarbha, as Vajrasūrya, in order to fulfill the hopes of all sentient beings in the ten directions, sent down a rain of precious women and so forth, and bestowed the sovereignty of a universal monarch upon all sentient beings.
Because pacification is of no benefit to those who are fierce, miserly, and arrogant, the Vajrasūrya states: "By the sequence of birth from a womb, the rays of the sun’s light intensely torment the miserly, thereby establishing them as deities free from avarice." This refers to bringing body, speech, and mind under control. "Reversing" refers to the dissolution of the vital breath and consciousness. "By seizing especially" refers to the enjoyment of consorts and the enjoyment of the gaṇacakra. Having thus triumphed over others, one gathers all the collections of wealth that are under one's own power throughout the three realms—the subterranean, the celestial, and the terrestrial—and is thus victorious over the three worlds. This is the commentary on the Vajrasūrya-anuśaṃsā.
Now, the Hayagrīva-anuśaṃsā is explained. The verse beginning with "In the past" has already been explained. "At that time, all sentient beings" refers to the period following the teaching of Kāśyapa. It is understood that their diligence became extremely weak, accompanied by laziness and envy. If one wonders what results from that laziness, it is said: "They fall into the Avīci hell." "Avīci" is used as an illustration for the eight hot hells. Then, after dying and transmigrating, even if they are born as humans, they act as adulterers, robbers, and thieves, performing actions that obstruct the side of virtue.
The Blessed One Vajrasattva, having realized that very yoga, generates the mode of the fierce application—the nature of the all-accomplishing wisdom—in the manner of the Supreme Steed (Hayagrīva). Through the power of compassion that is free from sin, and by the conviction that all sentient beings to be trained are pure, he acts in a manifest manner. Regarding the phrase "by the prowess of subduing others," this refers to the deeds of overpowering through the dissolution of the objects of power and enjoyments.
If one wonders how they are overpowered: it is for the sake of engaging the entire world of many types of sentient beings who are extremely lazy, malicious, and fierce with envy, that the maṇḍala wheel is emanated through the sequence of womb-birth by the union of the Supreme Steed father and mother.
If one asks what that accomplishes, it is said: "By the adulterer, the robber, and the thief." Here, an "adulterer" is one who goes to the wives of others. A "thief" is one who steals wealth without being seen. A "robber" is one who steals wealth in plain sight. "Deception and guile" refers to deception through words, and guile as the crookedness of mind that is a method for concealing one's own faults. "They cause all to be joined" means that those to be trained are joined by the emanated wheel.
"By the power of direct force, likewise" means that through the power of manifest diligence, the objects of power and enjoyments are dissolved. "Having crossed over with the fivefold weaponry" means having subdued them with the vajra, sword, bow and arrow, trident, and club.
At that time, one will be victorious over the entire world. Then, with reference to the central principal deity, Hayagrīva, it is said that he governs his own kingdom through various means of taming those to be trained. With reference to the two Hayagrīvas of the elements, in order to tame the lustful, and in order to tame the deities and wrathful ones who are under the influence of lust, he manifested the body of wrathful sorcery, the peaceful body to tame the peaceful, and the fierce and expansive body to tame the violent. If one asks which four Hayagrīvas tamed them: by the power of faultless diligence, having directly suppressed [the first], he seized the goddess Vīma. At the time of power, having suppressed Viṣṇu, he seized and enjoyed the goddess Ṣaṣṭhī. Having suppressed Prajāpati Brahmā, he seized and enjoyed the goddess Praśāntā. Having suppressed the god of desire, he seized and enjoyed the goddess Nareśvarī. Thus, in former times, having suppressed all the wicked, he brought their body, speech, and mind under his control, and having seized all the goddesses and the circles of the assembly, he enjoyed them. Furthermore, because their conceptualization ceased and their life-force dissolved, and because non-conceptual wisdom arose and that wisdom dissolved, it is said: "From 'The infinite supreme' up to 'Displaying the great vajra actions,' the emanation body (nirmāṇakāya) is described as performing the benefit of sentient beings."
If one wonders who it is that tames those sentient beings, by what means they are attained, and what the result is that is obtained, it is taught: "The glorious Vajrasattva abides in the expanse of all space." Regarding the phrase "by accomplishing through means and skill," this refers to the power of the application of wrathful rites through the means of mastery and the skill of enjoyment. By accomplishing this, the Vajradhara in the form of Hayagrīva attains sovereignty over the entire kingdom of the three realms without exception, surrounded by a retinue of the four classes of beings gathered through the stages of womb-birth. The means is the accomplishment through the fierce application of wrathful rites, having emanated the supreme infinite bodhisattvas.
As for the result: from the passage "the stage of pure devotion for all" up to "perfectly explains the awakening of the buddhas," the supreme accomplishment is shown. From "the joy of the deity's accomplishment" up to "the worldly siddhis are accomplished," the worldly accomplishments are shown. From "the great bliss of the buddha-awakening" up to "having obtained it through one's own yoga," the dharmakāya is shown. From "all sentient beings are purified of stains" up to "bestows the teaching upon the realm of sentient beings," the saṃbhogakāya is shown. From "the emanation of the supreme horse" up to "also acts for the benefit of sentient beings," the nirmāṇakāya is shown. This is the commentary on the consolation of Hayagrīva.
Having thus explained the six consolations, the conclusion of these is: "Such as these, infinite and supreme."
Thus it is said. The wheel of empowerment consists of six aspects, while the wheel for receiving accomplishments consists of one hundred and eight deities, or alternatively, one hundred and eight emanations of the solitary hero. These are the realization of the pure mundane wisdom of the self-arisen accounts of those to be trained in the past. If one asks by which root deity of the initial union those one hundred and eight maṇḍalas were emanated, it is said: "The glorious Vajrasattva dwells everywhere throughout the expanse of all space." The one hundred and eight yogins who receive accomplishments are also lords of siddhi who have attained perfection; they are the mundane and supreme accomplishments. "They cause all to enter the self-nature" means that the yogins who have attained accomplishments engage in all enlightened activities. Regarding the "mudrā of the account," this refers to the history of the supreme glory of the first eon, the history of the three Buddhas of the intermediate eon, the emanation of the examination of the six maṇḍalas of relief in the Samayoga of the final eon, and the instruction on the meditation of the followers of the six yogins of the future. This is the commentary on the fifth examination.
Having thus explained the six maṇḍalas of relief for the past and the followers, now, in order to show the assembly of those endowed with the fortune of the samaya and empowerment, it is said: "Then, furthermore, in all places..." and so forth.
Because without the samaya and empowerment within the maṇḍala, the accomplishments (siddhi) will not be attained, it is said: "Therefore, the Ḍākinī-māyā-saṃvara is explained." Regarding the phrase "furthermore," in relation to the six previous maṇḍalas, "furthermore" refers to the ripening of fortunate disciples. "In all" means in all directions, for those fortunate individuals who are devoted to the sixth kalpa. "The supreme variety" refers to the taming of those to be trained by explaining the cakras of the six families.
If one wonders by what means this is accomplished, it is stated: "The union of all Buddhas, the Ḍākinī-māyā-saṃvara." This refers to the union of the uncontaminated wisdom of the Buddhas of the six families and the ordinary yogis who possess adventitious stains. Through this union, the causal conditions of the ḍākinī’s illusion of calm abiding (śamatha) and special insight (vipaśyanā) are assembled. Furthermore, the bliss of calm abiding and the emptiness of special insight are the assembled causal conditions for "Saṃvara" (Supreme Bliss); thus, the assembly of the causal conditions of the illusion of uncontaminated bliss shall be explained.
If one wonders in what place, as what entity, and by what kind of sādhana that Saṃvara is accomplished, it is said: "The Glorious," and so forth. Its place is both outer and inner. The outer place is a pleasant location and so on, while the inner consists of the three maṇḍalas: the maṇḍala of the body, the bhaga, and the dharmadhātu.
Having drawn a colored-powder maṇḍala in a pleasing external location, the conferral of the vase empowerment will be taught in the seventh chapter. Here, however, with reference to the supreme yogin, the three—the conferral of the secret empowerment upon the body maṇḍala, the conferral of the wisdom-gnosis empowerment upon the bhaga maṇḍala, and the conferral of the fourth empowerment upon the dharmadhātu maṇḍala—will be explained.
In that regard, intending to explain the body maṇḍala and the bhaga maṇḍala, the location is stated by the words: "The glorious essence of all Buddhas, Vajrasattva, the source of bliss, through the joy of the supreme secret." The bliss of calm abiding and concentration, and the untainted bliss of special insight, are the essence of all Buddhas, Vajrasattva. The source from which that bliss arises is the body maṇḍala and the bhaga maṇḍala, the joy of the supreme secret. "The self of all" refers to the self endowed with the qualities of a perfect retinue, who dwells eternally at the time of the four joys when the two winds are arrested. Furthermore, with reference to the dharmadhātu maṇḍala, it should be connected as follows: "The non-conceptual wisdom Vajrasattva, the dharmadhātu, the joy of the supreme secret, dwells eternally at all times as the inconceivable self of all five wisdoms."
What is the object of accomplishment? It is the essence of bliss appearing as Vajrasattva, the glorious unity of emptiness and illusion, which is not to be transgressed by any buddha. The distinction of all [the deities] is that they are adorned and embellished with the armlets, necklaces, and so forth of the four precious Tathāgatas. Regarding this, the Cakrasaṃvara states: "Adorned with purified scents, flowers, and incense, ring the bells with most melodious sound." "Possessing the supreme vajra, bell, and victory banner" refers to a daughter of good family, sixteen years of age, endowed with the retas of the spring season. "When a sublime canopy is spread" means wearing new garments. "With vajra words, offerings, and so forth" refers to making offerings through the kānana offerings, such as symbolic gestures, embracing, and kissing. "The manifestation of songs and cymbals" refers to a place surrounded by the four songs and the ten musical instruments, such as flutes and lutes. Alternatively, this is the literal explanation, which is easy to understand. Adorned with flowers, incense, lamps, perfumes, divine food, and so forth, one should accomplish the illusory Cakrasaṃvara within the maṇḍala of the body and the bhaga in that place. Alternatively, in a blissful location such as a grove, having arranged the twenty-first seat under the authority of the Vajrasattva maṇḍala:
Upon a collection of cushions that are soft and pleasant to the touch, lined with fine cloth and adorned with lotuses, one should first generate Vajrasattva upon the seat of all those [participants] through the sequence of the four branches of approach and accomplishment. Subsequently, from all those supports, the retinue deities should be emanated. Furthermore, the twenty heroes and yoginīs should be led to meditate on their respective deities through the sequence of birth from a womb.
If one asks how to meditate on the celestial mansion of the gaṇacakra: it is taught by the passage from "four-sided and four-doored" up to "endowed with gatekeepers." If one asks what their colors and shapes are like, it is said: "resembling their own deities." As for the women, having been purified by the four branches of approach and accomplishment, they should meditate on their respective goddesses; or, adorned with facial ornaments and necklaces, they should be examined as the gaṇacakra of the mudrās of their own [deities].
Regarding the substances for the gaṇacakra and the secret empowerment, it is said: "Human menses, when accomplished, is explained as 'great red'." This refers to self-arisen blood. If one wonders what is required for that, it is said: "By the power of the essential nature and by its own nature, that is accomplished." This means that the primary [substances] are the root and the life-increasing kama tattva and veśāna tattva, which are the power of the essential nature. The non-conceptual four joys, which are free from the eighty [conceptual natures], are the nairātmya tattva, which is accomplished by its own nature. If one wonders how that is tasted, it is said: "With the vajra water and the vajra."
With feces and urine, along with the bodhisattva [semen] and the great vermilion [blood], these five nectars (amṛta)—which possess power through their natural potency—are placed in a skull vessel. This is the realization of the Blessed One Vajrasattva’s samaya as the corpse-vajra lady (ro-vajrī) in the manner of an illusion. This is not to be tasted by a single individual, but should be tasted by all yogins. Regarding the teaching on the peaceful drink, it is said: "Its vermilion and fluid..." Here, "vermilion" refers to the self-arisen flower, and "fluid" refers to the seed. The accomplishment of the great vermilion is the accomplishment of the nectar. Why is it given the specific name "great vermilion" among the five nectars? Because it arises from the great passion of meditating on bliss and emptiness, it is explained as "great red." By placing its bodhicitta and red sandalwood—that is, the great flesh—in the center of the feast (gaṇacakra), it becomes the rasāyana known as "reviving the dead," which is tasted by all the deities. How is it tasted? It is said: "Possessing the yoga of one's own deity." The yogins of the feast circle, possessing the yoga of their respective deities, taste it like a peaceful drink with the tips of the ring finger and the thumb. By doing so, they will permanently attain the accomplishment of uncontaminated wisdom (anāsrava-jñāna). Furthermore, from the Vajracatuḥpīṭha: "Having generated the thumb as the base and visualized the ring finger as Mount Meru, one stirs and emanates a great ocean of nectar."
Regarding the statement, "Having pounded fresh grass gathered from Mount Badira in the hide of a yellow cow that possesses bezoar, while reciting the Vedic mantras, one should drink it; in that way, one should experience [the result]," it is taught that the result is the nature of all Buddhas, and so forth, which is easy to understand.
Having thus explained the secret empowerment, the conferral of the wisdom-gnosis empowerment is taught: "Then, having bathed, with a fragrant body," and so on. Having bathed and anointed the body with fragrant scents, one should don whatever clothes and ornaments are available, wear a garland of flowers, and fill the mouth with fragrant substances. Then, with a fortunate woman of various families, having joined the avadhūti channel, the cognition of the gnosis of emptiness arises from the bliss of touch. While remaining in a state like the sleep of the blue [deity], the goddesses of the maṇḍala descend the gnosis. When one enters into meditative absorption (samādhi) in which conceptual thoughts have subsided, the ācārya of the maṇḍala that revives the dead, as described below, should take [the consort]. With the cloth of the consort’s bhaga, through the union of secret vajra-joy, one should stimulate one’s own bodhicitta. Through the power of the guru’s oral instructions, one should induce certainty and experience, without sinking, the "Buddha-sun and moon" perfected in the center of the space of both method and wisdom—the bodhicitta of method and wisdom that has transcended the mountains of the four cakras and has arisen in the center of the space of the śaṅkhinī channel.
One will be liberated from all misdeeds and all merit will be accomplished. To explain that in detail, it is said: "The certain path, endowed with all..." and so forth. "The certain path is endowed with all" means it is endowed with the path of certainty in the bliss of calm abiding (śamatha) as non-conceptual, and the path of certainty in the bliss of insight (vipaśyanā) as emptiness (śūnyatā). "Adorned by transcending" means that because one has transcended the eighty natural [conceptions], one is adorned by the four joys. Thus, that which rouses one from the attainment of great bliss is called "the rousing," which refers to being awakened by the singing of the song that rouses the dead. That song is taught from the words "O yogi of the profound emptiness" up to "I am your glory." The benefits are taught from the words "By singing these very [verses]" up to "What need is there to say more?"
If one wonders whether the disciple who has obtained the wisdom-knowledge empowerment (prajñājñānābhiṣeka) is endowed with the path, it is said: "By being equally endowed with the four paths, one is beautified by transcending." This means being endowed with emptiness at the time of joy, being endowed with great emptiness at the time of supreme joy, being endowed with the emptiness of the great at the time of coemergent joy, and being endowed with the emptiness of all aspects at the time of clear light (ābhāsvara); these are the four paths. Furthermore, by transcending the eighty natural [conceptions], duality and the imputation of duality subside. Being free from the conceptualizations of the imputed and the dependent, one is beautified by the nature of non-duality.
Furthermore, the Cakrasaṃvara states: "The offering is likewise the yoginī; the two empowerments are the meditative attainment (samāpatti); and that meditative attainment also holds to suchness." The Vajraḍāka also states that the three appearances of the mind enter into the nature of clear light (ābhāsvara). Moreover, the Explanatory Tantra of the Later Tantra states: "Sentient beings are highly exalted in merit; the two types of immovability are the self of suchness. The movements of the mind's formations appear as all conditioned phenomena (saṃskṛta)."
Regarding the explanation of the timing of the four joys: it is said, "The various [joys] follow and are thoroughly established." This means that following the various aspects, there are the ripened, the refined, and the devoid of characteristics. "The three worlds are thoroughly established" means that the three appearances of the mind are established in the nature of clear light. "Worshipped by the three worlds" is explained as: "Just as water is placed in water, and just as butter is placed in butter, the seeing of one's own wisdom here—this is the worship here." If one knows the reality of the mind, the teacher of the three worlds, one will come to know the concise and extensive [teachings] of all phenomena (dharma).
"Bestowing the generation upon all worlds" refers to the pliancy of the branch of awakening (bodhyaṅga), which is the bliss of body, speech, and mind. "The three worlds are accomplished within me" means that everything is established in the nature of clear light. "The glorious Vajrasattva is accompanied by all goddesses."
"The good fortune of all variety, all arali will be accomplished." This means that through the union with the action mudrā for those on the path of passion, and the union with the dharma and samaya mudrās for those on the path of liberation, the play of the three joys—arali—will be fully accomplished.
"With devotion to bliss with all goddesses, as far as the limits of the realm of space." This means that through the devotion to the thirty-seven factors of awakening, which are the nature of the dharmadhātu and the mahāmudrā, as goddesses of emptiness, and to the illusory, blissful, single-taste [of reality], one will perfectly complete the nature of the stainless, glorious Vajrasattva, the ābhāsvara.
Thinking, "Once I have experienced the wisdom of insight through the fourth empowerment, how will I come to know emptiness at all times?" it is said: "The perfect union of Vajrasattva, like the clear rising of the sun." When the bodhicitta, in the manner of the sun and moon, becomes clear in the four wheels and arises at the opening of the avadhūtī, it is called "the ḍākinī of the Illusory Cakrasaṃvara." When the assembly of the ḍākinīs of shamatha and vipaśyanā—the illusion of bliss and emptiness—arises, and one is led to certainty once through the power of the guru’s pith instructions, then at all times, regarding all objects and all aspects, the siddhi of bliss is taught.
If one wonders, "Once the life-force has entered the avadhūtī and bliss and emptiness alone are focused upon, becoming stable and accomplished, what should be done?" it is said: "It causes arousal."
The songs of the gandharva—which are of various types, ripened, refined, and devoid of characteristics—and the song called Ṣaḍja (the Sixfold), which appears below, are sung to evoke the absorption of great bliss. Then, just as the descent of wisdom is performed and then withdrawn in the Yoginī Tantras, it should be viewed in the same way here. From the words "The manifold passion" up to "May bliss be accomplished," the union of the mirror-like [wisdom] is explained. From "O, supreme!" up to "Enjoy, ho!", the union of equality is explained. From "O, most secret" up to "Clearly know," the union of discerning [wisdom] is explained. From "All samayas" up to "Thoroughly accomplished and shown," the union of all-accomplishing [wisdom] is explained. From "Jaḥ hūṃ baṃ hoḥ" up to "A la la ho," the union of the wisdom of the expanse of phenomena (dharmadhātu) is explained. Thus, having been exhorted by the song that is like an echo within the maṇḍala of the expanse of phenomena, the nature of the clear light of consciousness is the entry into the fourth empowerment; therefore, the various illusory ḍākinīs of all the Tathāgatas offer this prayer: "Please let the disciple enter." Thus, having been exhorted by the song that is like an echo, through the fourth empowerment of the expanse of phenomena, one realizes the dharmatā of one's own mind and realizes the emptiness of all phenomena, in order to seal them with great bliss.
He spoke the King of Songs entitled "The Manifestation of All Buddhas Without Exception or Remainder." Regarding "The Abode of the Glorious Vajrasattva," this refers to the wisdom of the luminous mind. Regarding "The Supreme Bliss of All Illusions," this refers to the Supreme Bliss realized through the illusion of the colored-powder maṇḍala as the wheel of deities of appearance and existence; the Supreme Bliss realized through the illusion of the secret empowerment from the body maṇḍala as the illusion of appearance and existence; the realization of the Supreme Bliss of the Mother’s emptiness through the illusion of the wisdom-knowledge empowerment in the bhaga maṇḍala; and the realization of the Supreme Bliss of non-conceptual, undefiled [wisdom] through the illusion of the fourth empowerment of the dharmadhātu of one’s own mind.
Now, the song that teaches the Supreme Bliss of the all-pervading first bhūmi, the "Extremely Joyful," which pervades all phenomena, is taught from the words "The tantra of manifold desire" up to "te na te te hūṃ." This teaches the wisdom of the union of appearance and existence as the mirror-like [wisdom]. From "The tantra of manifold extreme joy" up to "hūṃ hūṃ hūṃ," the wisdom of the union of appearance and existence as the [wisdom of] equality is explained. From "The tantra of manifold wrathful ones" up to "rulu rulu hūṃ bhyo hūṃ," the union of the wisdom of individual discernment of appearance and existence is shown. From "The tantra of manifold life-force" up to...
With the words up to hūṃ śiyā āveśa hūṃ, the union of the wisdom of all-accomplishing activity (kṛtyānuṣṭhāna-jñāna) within all appearance and existence is shown. In the language of the gods of the Pure Abodes, the nature of phenomena (dharmatā) of the mirror-like wisdom is the Kāma-tantra; the nature of phenomena of the wisdom of equality is the Ratna-tantra; the nature of phenomena of the wisdom of discernment is the Krodha-tantra; and the nature of phenomena of all-accomplishing wisdom is the Prāṇa-tantra, renowned as the Mudrā of the Song of All Self-Arisen [Deities]. Regarding the phrase "and so forth, the infinite supreme," through infinite songs like an echo entering the dharmadhātu, the sovereign who accomplishes infinite disciples achieves the luminous mind (ābhāsvara-citta), whereby all appearance and existence is established as the nature of luminosity. "Exhorted by all the goddesses" refers to the two songs previously explained. These are the exhortations by the four goddesses: Sukhā, Adbhutasukhā, Prabhākarī, and Śiṣyā. Thus, once the yogi himself has obtained the secret, insight, and fourth empowerments, he now performs six different gaṇacakra wheels for the disciples. It is taught that he confers empowerment upon the six disciples within the six maṇḍalas of the body and the bhaga of the dharmadhātu. This is stated as "drawn forth from all the faculties," meaning the offering goddesses such as the Flute Player (Veṇu) and others, who arise from the secret space of the non-dual method and wisdom of the six causal Herukas.
One should worship oneself as the father and mother through the arrangement of the eight goddesses, such as Puṣpā and the rest. Having blessed the bhaga and the vajra, all of appearance and existence without exception is accomplished as the body of the nature of all things of the four families of the Ḍākinī Māyāsaṃvara. Thus, having briefly shown the generation of the maṇḍala of the assembly of the six families, the detailed explanation is as follows: "By the descent of the Teacher’s mudrā," it is said. One generates the forms of the mudrās of the maṇḍala of the six families and, having brought down the wisdom, accomplishes the women as goddesses through the four branches of approach and accomplishment. They become goddesses holding the vajra, wheel, skull-cup, jewel, and crossed vajra. If one accomplishes them by bringing down the wisdom just as one’s own goddess, then when the wisdom descends, unprecedented music, cymbals, dance, and miraculous manifestations will be accomplished. When the wisdom descends, whatever bliss of the divine forms, sounds, smells, tastes, and textures that have never occurred before is visualized as oneself as the deity, and one will then perform the offering. Regarding the phrase "the union of the divine offering," this refers to the supreme fortunate bliss that is non-conceptual and free from the eighty natures of the bliss of concentration; it is the bliss of emptiness characterized by desire, which accomplishes the fortunate bliss for all disciples. Through the blessing of the illusion of the Buddha’s wisdom, one is in union with the untainted bliss of Vajrasattva, and the blisses of all the maṇḍalas of the six families—
Through the very power of experiencing the bliss of the four joys from the vision of the six maṇḍalas, the yoga of meditating upon the one hundred and eight deities of the six maṇḍalas is accomplished by the very bliss of the body, speech, and mind of each of the one hundred and eight fortunate practitioners, each as their own deity.
Having taught the absorption of the four joys for accomplishing the gaṇacakra, the teaching on the dharmamudrā, the object of the gaṇacakra, is as follows: "The embodiment of all Buddhas," it is said. By meditating on the bliss of the four joys within the nature of the delightful forms, sounds, smells, tastes, and tactile objects of the deities, all accomplishments without exception will be achieved. Thus, at the conclusion of the gaṇacakra, the proclamation for the one hundred and eight yogins is to be made: "Oṃ! The secret Cakrasaṃvara of the illusory ḍākinīs, joined in equality with all Buddhas; the dance of the identity of all Buddhas, appearing as the supreme play." Then, the praise of the six cakras by the songs of their respective four consorts is taught: "Then, the most perfectly secret..." it is said. One should imagine the four women—Cakrasaṃvarī, Adbhutasaṃvarī, Vairocanī, and Śiṣyamātṛ—praising the maṇḍala of Vajrasattva. For the maṇḍala of Vairocana, one should imagine the four—Sarasvatī, Vīrī, Samantabhadrī, and Sunetrā—praising it. For the maṇḍala of Heruka, one should imagine Gaurī, Caurī, Pramohā, and Vetālī praising it. For the maṇḍala of Padmanarteśvara, one should imagine Mahāpṛthivī, Tārā, and Vīkṣaṇī [praising it].
One should visualize the four frowning goddesses (bhṛkuṭī) as exhorting [the deities]. One should visualize the four goddesses—Abhiṣekā, Nidhānavatī, Dhvajā, and Karmottamā—praising [the deities] upon the solar maṇḍala. Regarding the maṇḍala of Hayagrīva, one should visualize the four goddesses of pacifying, increasing, magnetizing, and wrathful activities as exhorting [the deities]. Their song is explained by the passage beginning with "Supreme Joy" and ending with "May all be accomplished."
The benefits of these songs are as follows: by means of this mudrā of song, one praises the vast array of activities; one praises when accomplishments (siddhi) have not been attained; and if performed when ritual requisites are lacking, they will be accomplished. Furthermore, at the time of the disciples' entry:
With these applications of the song-offering and the four goddesses previously described, holding flowers and so forth in their hands, they should make offerings as all the disciples enter the maṇḍala. Having thus explained the ritual of the master for the six maṇḍalas of the assembly, the ritual for the disciples' entry is now explained. A supreme yogi who desires accomplishments should perform the perpetual confession, take the vows, and generate the bodhicitta. Having been empowered externally with the vase of all-activity, they should be made to dance and move about, circling in the pride of the six families as appropriate. They should be made to enter with their faces veiled by cloths of the colors of the six families.
In that way, having brought down the wisdom (jñāna) upon the disciples who desire to attain accomplishments, they should cast the flower garland, bind it, remove the face veil, and view the maṇḍala. Then, having accepted the supreme fee, [the master should perform] the water [empowerment] and...
One should confer the crown, vajra, bell, and name empowerments. Having thus conferred the vase empowerment, the secret empowerment is conferred as follows: "With the great red [fluid] and camphor," and so forth, which is similar to the master's [empowerment]. As for the empowerment of the wisdom-gnosis, it is taught: "The union of all Buddhas," and so forth. This refers to the maṇḍala of the bhaga of the ḍākinī Māyā, who is in union with all the Buddhas. "Not being sealed by that" means that non-conceptual bliss overcomes the eighty innate natures. "Not deluded" means not being deluded by the stains of subject and object regarding the conceptualization of bliss and emptiness. "It will not be harmed by that" means that the realization of the fourth empowerment, the emptiness of the mind, will not be harmed.
Then, following the empowerment of the disciple, the pith instructions for the fourth empowerment are shown: "Then the pith instructions should be proclaimed," and so forth. From "In accordance with all the Buddhas" up to "one who drinks the great blood in the heart," the proclamation of the pith instructions is shown. The teaching on the granting of relief is shown from "For the sake of the entire realm of sentient beings" up to "Vajrasattva has thus spoken."
Then, regarding the teaching on training in the gnosis of the mudrās of the four families, the gnosis of the Vajrasattva mudrā is taught: "Together with yoga and together with the secret," and so forth. "Together with yoga" refers to the gaṇacakra. "Together with the secret" refers to the peaceful drink.
"I shall accomplish the mudrā" refers to the purity of the messenger. "By performing the dance in the manner of the deity, one bestows bliss upon the disciples" teaches the pith instructions on the three purities. That supreme disciple yogi, from then on, having taken hold of a mudrā born of mantra, born of the field, or born of wisdom, will achieve the nature of all Buddhas, just like Vairocana and Buddhalocanā. Then, from the words "With the corpse..." up to "One should offer to oneself and others as one desires," it is taught that if one has reached the state of being free from passion, one should make offerings to the Buddhas and Bodhisattvas. Regarding this, the Cakrasaṃvara states: "One should offer to the Buddhas and Bodhisattvas with the drops of one's own substance." Then, having accomplished the three purities for oneself and been firmly established as a master of all, one should speak of the "Dharma of Truth" for the purpose of leading disciples into the non-conceptual bliss of emptiness, which is free from the eighty natural conceptions. This is the accomplishment of the mudrā of the three purities of Vajrasattva. Now, for the accomplishment of the mudrā of the three purities of Vairocana, it is said: "In the manner of the glorious Vajrasattva." By accomplishing the three purities of Vajrasattva and meditating on the deity of all conceptualizations, one who desires to perform the great gaṇacakra should employ the various applications of the four branches of approach and accomplishment, and the various mudrās that discipline through the path of passion or the path of liberation.
In order to discipline the infinite inclinations of sentient beings, the maṇḍala of Vairocana is taught, distinct from the maṇḍala of Vajrasattva. The Blessed One Vajrasattva himself, having purified all liberation through a peaceful body, generated the maṇḍala of the liberated ḍākinī Vairocana. He then blessed the male and female practitioners to be like their own deities, and having blessed the secret space, he should perform the purity of the messengers and the peaceful drink, together with a retinue of emanated buddhas corresponding to their own mudrās.
Regarding the teaching on the three purities of Heruka: it is said, "Furthermore, the Blessed One, the yogin." These three purities of Heruka are taught for the sake of purifying hatred. Regarding the purity of Padmanarteśvara: it is said, "Furthermore, the supreme yoginī," and so forth. These three purities of Padmanarteśvara are taught for the yogin of supreme fortune in order to purify desire motivated by wrong views. Regarding the teaching on the three purities of Vajrasūrya: it is said, "Furthermore, the Blessed One, the yogin." These three purities of Vajrasūrya are taught for the sake of purifying those who are miserly. Regarding the purity of Hayagrīva: it is said, "That very reality, the Blessed One, the yogin." These three purities of Hayagrīva are taught for the sake of purifying individuals who are fierce.
Having thus explained the rules of purity, in order to show that one hundred and eight yogins of the six constants should meditate upon one hundred and eight solitary heroes, bless one hundred and eight of their own action-mudrās, and then perform the practice, it is said:
"By means of those resembling one's own deity,
Having accomplished the blessing of one's own [deity],
Through the union of the essence of the reflected image,
One should perform the dance of the Buddha-union."
This means that by assuming the divine pride of the one hundred and eight deities and blessing one's own one hundred and eight deities, one should enjoy the four joys through the various types of purity of the messengers in the peaceful feast-circle (gaṇacakra). By doing so, the Cakrasaṃvara that is the union equal to all Buddhas will be accomplished.
To show that those who wish to accomplish the maṇḍala of the combined families—similar to the maṇḍala of Hayagrīva—should place the Tathāgata maṇḍala in the center, the Vajrasattva maṇḍala in the east, the Padmanarteśvara maṇḍala in the west, the Vajrasūrya maṇḍala in the south, and the Hayagrīva maṇḍala in the north, or alternatively, place Heruka, Padmanarteśvara, or Vajrasūrya [in the center], it is said:
"In every way, from all sides, in all places," and so forth.
This means that in all places and at all times, the entire retinue of the miraculous manifestations of all Buddhas, through the gateway of the entire self, is the feast-circle within the maṇḍala that encompasses all aspects: the stationary nature of the celestial palace and the moving nature of the deities.
To explain in detail what was briefly indicated: regarding the placement of the maṇḍala of Vairocana in the center, it is said, "In the center, of all the buddhas," and so forth. The maṇḍala of Vairocana is the manifestation of all the emanations of all the buddhas. It displays the emanation of the nature of Vairocana surrounded by the eight goddesses, and the twelve outer goddesses, such as the flute-player, the flower-goddess, and Hayamukhī, who accomplish the emanation of the buddhas in all the buddha-fields without exception.
Similarly, in the center of the eastern pillar, one should place the maṇḍala of Vajrasattva, the nirmāṇakāya of the buddhas, surrounded by the eight goddesses who perform the buddha-activities; the twelve surrounding goddesses are to be placed in common with the others. Likewise, in the center of the western pillar, the emanation of the maṇḍala of Padmanarteśvara is described by the words, "By the emanation of the lotus-illusion," and so forth. In the center of the southern pillar, the emanation of the maṇḍala of Vajrasūrya is described by the words, "The three realms," and so forth. In the center of the northern pillar, the emanation of the maṇḍala of Hayagrīva is described by the words, "The great sovereignty of the three realms, through the conduct of subduing the self."
Any one of the one hundred and eight supreme [deities] such as these, when made the central figure, constitutes a condensed maṇḍala. It is the emanation of the glorious Hevajra.
Thus, it is said: "The infinite emanations of the condensed maṇḍala / Play in manifold ways." This refers to the various wheels of those who tame. "In various forms, the fortunate ones" refers to the various disciples to be tamed. "By various forms of Cakrasaṃvara" refers to the various types of the three purities. "By various types of disciples, the realms of sentient beings are thoroughly accomplished" means that infinite yogis of supreme accomplishment have accomplished [this] without conceptualization. "And so forth, the infinite supreme" refers to the fact that by the sequence of transmission from one guru to the next, through meditating on the maṇḍala wheel of the six kalpas, meditating on each individual hero, and meditating on the infinite maṇḍala of the condensed kalpa, the accomplishment of the identity of all is taught. This is the commentary on the sixth chapter.
Thus, having shown the natural state by saying, "By entering the object of the appearance of suchness, the introduction," and having attained the signs through the methods of the generation stage and the completion stage—comprising the three chapters concerning the many methods, the profundity, and those of sharp faculties—the subsequent yogis should meditate on the maṇḍala wheel in accordance with the deeds of the nirmāṇakāya of the Buddha in the past, as described in the six kalpas of the Prāṇāyāma (Breath-Relief). Whether it be a beginner who wishes to accomplish [the practice], a supreme yogi, or another yogi endowed with great compassion who benefits others, [they should follow] the number of the six breath-reliefs.
Having taught the performance of the approximation (sevā) through time and signs, the following teaches that after the approximation is accomplished, one should perform the activities, receive the accomplishments (siddhi), and benefit others by assuming the attire of the heroes (vīra) and yoginīs of the feast circle (gaṇacakra). Now, for the sake of those who are devoted to a colored powder maṇḍala—whether it be a cast image, a relief carving, or a painted image—the teaching on the drawing of the image maṇḍala is given after performing the approximation of the six consolations. This is stated in the passage beginning with: "Furthermore, that which is to be explained..." and so forth.
Because it is intended to emanate the image maṇḍala of the six cakras of Vajrasattva, the supreme of all, the secret supreme joy is shown to be the nature of the colored powder. The supreme secret Śrī Heruka is the Lotus Lord of Dance, Hevajra, and the Sun; the self is Hayagrīva, and the subsequent accomplishment is Vajrasattva—thus it is said, and this is the accomplishment of the six colored powders. Regarding that, the specific locations of the families are taught in the passage from "In solitude..." to "one should accomplish as one pleases," which teaches the location of Vajrasattva. The passage from "At a shrine or a hermitage..." to "one should accomplish" teaches the location of Vairocana. The passage from "In a charnel ground..." to "one should accomplish" teaches the location of Heruka. The passage from "In a lotus..." to "will be accomplished" teaches the location of Padmanarteśvara.
The section from "O King" up to "should be accomplished" explains the locus of Vajrasūrya. The section from "The retinue" up to "should be accomplished" explains the locus of Hayagrīva. Having thus explained the loci of the four maṇḍalas, the presentation of the yogin’s attire and the gathering of ritual substances is taught by the section from "The attire" up to "by the Vajra-holder Hayagrīva."
Regarding the phrase "What are the loci and the retinues like?": the "loci" refers to the six supporting cakras. If the maṇḍala of the retinue of Hayagrīva is not condensed into a single family, there are one hundred and eight deities across the six families. If condensed into families, there are nine principal deities in each of the four directions, totaling thirty-six. By arranging the four retinue goddesses—such as Vaṃśā and the others, Puṣpā and the others, and Hayāsyā and the others—in groups of six, the number of deities in the condensed maṇḍala increases to one hundred and eight. The four activities should not be counted separately for Hayagrīva and the three pairs of father and mother. "Arrangement" refers to the shape, namely the shape of the celestial palace, the body colors of the deities, and the shapes of their hand symbols. When "arrangement" is connected with "what are the six families of principal deities like?", it is referred to as the "Sugatas." "From the retinue" refers to the maṇḍala of the primordial manifestation. The phrase "performing such a supreme wheel" explains the maṇḍala of the painted image.
It is said that even a painted maṇḍala, which possesses the merit of seeing the emanation bodies (nirmāṇakāya) of the concentration wheels (dhyānacakra) of Śrī Vajrasattva and the others, becomes a source of merit. This explains the purpose of the reflected-image maṇḍala. Having thus explained the purpose, the ritual of the lines is taught starting with the words "the maṇḍala" and so forth. If one asks by whom they are to be laid, it is said: "the lines of the maṇḍala are to be laid," which refers to the six. If one asks by whom, it is by the wise. If one asks with what intention, it is by perceiving all directions as equal. If one asks how many parts the central maṇḍala should be divided into, it is said: "By laying four lines in the east, west, north, and south, there are eight maṇḍalas." By laying the lines for the eight pillars, there are eight sections and the center, making nine. If one asks what the size of the maṇḍala should be, the emanation maṇḍala of the appearance of the Buddhas and Bodhisattvas cannot be measured. As for the six reflected-image maṇḍalas, they vary according to the number of one's own deities. If one examines the maṇḍala of size through devotion, it will also be accomplished. If one asks how any remaining or missing parts of the maṇḍala are purified, it is shown by the section from "the self" up to "will be accomplished." "The all-encompassing, various, fortunate one" refers to the causal tantra (hetutantra). "The all-encompassing, various wheel-holder" refers to the method tantra (upāyatantra). From "for the sake of accomplishing the all-encompassing, various" and so forth, the half-verse below teaches the resultant tantra (phalatantra).
Although there is no difference in the outer maṇḍala, what is the inner maṇḍala like? The maṇḍala of Vairocana is white, possessing eight pillars and surrounded by a circular vajra garland. The maṇḍala of Heruka is black, surrounded by nine crescents. The maṇḍala of Padmanarteśvara has eight lotus petals with eight lotus pillars in between; it is red in color and surrounded by a lotus garland. Vajrasūrya has eight precious pillars, is octagonal, and its peak is surrounded by a garland of jewels. Hayagrīva is green, possesses eight crossed-vajra pillars, and is surrounded by a garland of crossed-vajras. One should draw Hayagrīva as a single hero according to one's preference, or with nineteen deities, or in the condensed maṇḍala with one hundred and fifteen deities. "Whatever is available" refers to the quantity of substances and requisites. Regarding "at what time": for pacifying, place the pacifying Hayagrīva in the center at dawn; for enriching, place the enriching Hayagrīva in the morning; for wrathful activities, place the wrathful Hayagrīva at midday; and for magnetizing, place the magnetizing Hayagrīva in the center of the maṇḍala at dusk. "As is convenient" means that, as before, one should meditate on the four branches of approach and accomplishment, generate oneself as the awakened Hayagrīva, and then instantaneously generate the maṇḍala in front, performing the pūjā and so forth. "Abiding in all maṇḍalas" refers to the condensed Hayagrīva maṇḍala. Thus, having laid the lines and drawn the maṇḍala, one should arrange the substances and rectify any omissions or additions.
Having placed the offering substances, such as the vase and so forth, and having entered [the maṇḍala] just as one enters a gaṇacakra, one enters oneself. Then, by means of the subsequent mantras and mudrās, the wisdom-being (jñānasattva) is inserted, the body, speech, and mind are blessed, and the empowerment is conferred. Having performed the extensive offerings, the master’s activities are complete; now, the activities of the disciple shall be explained. The individuals who are to be excluded are shown by one verse. The individuals who are to be accepted are explained by four verses, beginning with "The fortunate one of various [qualities]" and ending with "All sages are of poor fortune." The characteristics of the master who receives the accomplishments (siddhi) are explained by two verses, from "All bliss" up to "will be accomplished." Regarding the supreme disciple who receives the accomplishments, it is stated: "Abiding as the master of all." This means meditating on oneself as the principal deity of the six maṇḍalas. "When the master causes the wheel to enter" refers to the six disciples. To the disciples entering that maṇḍala, one should ask: "In which of the six maṇḍalas—worldly, common, or supreme—do you take delight in the secret, the authentic, and the infinite?" The disciple should also say, "I desire it." Once the supreme yogi has correctly understood the signs of the four secrets, he causes whoever desires these accomplishments to enter accordingly.
Having thus explained the ritual for the supreme disciple, the ritual for the beginner is explained as follows: "If one does not know the secret correctly, one should enter after having offered a gift," and so forth. After the disciple has made the request, performed the ninefold perpetual confession, taken the vows, generated the mind of awakening (bodhicitta), and been generated as the deity, one should offer a gift to the master (ācārya) following the empowerment with the water of the outer vase. Thus, from the words "having entered the maṇḍala" up to "this is the gift for the Supreme Steed," the ten verses teach the offering of the gift along with its results.
Having entered through that door, the proclamation of the deity’s samaya, the proclamation of the master’s samaya, the descent of wisdom (jñāna), the casting of the flower garland, the removal of the blindfold, and the viewing of the maṇḍala should be performed as explained in the section on the maṇḍala of the gaṇacakra. Then, having generated the disciple as the deity through the four branches of approach and accomplishment, the empowerment should be conferred. "The essence of all elements" refers to the four crowns made of gold and so forth. "Life" refers to those made of ivory, bone, and so forth. "Root" refers to those made of sandalwood, jujube wood, and so forth. "The skull with the jewel crown" refers to a jewel crown inlaid with skull ornaments. "The Buddha’s crest-jewel" means that Vairocana, in the mudrā of supreme awakening, should be placed upon the crown of the head. "The guru of all variety" refers to the guru.
Thus, if one is empowered by the crowns of the five families, one becomes an ācārya of the six maṇḍalas. The ācārya of all is the one of the six maṇḍalas. Regarding the phrase "for all," in the context of meditating on the principal deity, the "sovereignty" and so forth refers to the result of being empowered by the crowns of the five families. Alternatively, it refers to the time when one meditates on the retinue deities, such as Cakrasaṃvara and others, upon whom the flower has fallen.
"Made from a single wondrous jewel" refers to obtaining the crowns of the five families made of gold and so forth, which are then set aside. Upon that, one is empowered by the two garlands of the vajra-jewel, the lotus, and the crossed vajra. Since one is to be empowered by the Buddha [vajra] for those in the east, the jewel for those in the south, the lotus for those in the west, and the crossed vajra for those in the north, it says: "Adorned with various ornaments, by the empowerment of the Buddha-lotus, all disciples are empowered."
Having explained the empowerment of the Vajrasattva maṇḍala, the explanation of the empowerment of the Tathāgata maṇḍala is as follows: it is marked by a half-jewel vajra. The empowerment of the Heruka maṇḍala consists of the five wrathful vajras, with the five Buddhas residing in the hub. For Padmanarteśvara, Amitābha resides in the center of the two petals of the lotus. For Vajrasūrya, it is the jewel of water. For Hayagrīva, the disciple should be empowered by the five garlands of the Buddha-jewel, lotus, and vajra-mani.
The empowerment of the vajra and bell is taught by the single verse beginning with, "Whether it be the act of striking..." This is taught in order to show that when performing a gaṇacakra, or when receiving accomplishments after obtaining the signs, one should hold the hand-symbols of the deities of the six maṇḍalas and likewise draw the mahāmudrā in the maṇḍala of the reflected image. Thus it is said: "The seal of the signs of the self-arisen ones, the universal and various fortunate ones." For the sake of the disciples receiving accomplishments, the deities of the gaṇacakra, and so forth, it is said: "This is the seal of the signs of the self-arisen ones of all the Buddhas; it rests in the hands of the self-arisen ones, bound by the various fortunate ones." Then, with "Oṃ sarvatathāgata eṣa tvāṃ dhārayāmi vajrasattva hi hi hi hi hūṃ," the vow of the hand-symbols of all the deities should be bestowed. If one asks whose mudrā this is, it is said: "The supreme bliss of all goddesses, as vast as the limits of the expanse of space." The bow and arrow belong to Saṃvarī. "Fortunate and likewise fortunate" refers to the lotus and the vajra of Aścaryasukhā. The skull-cup, khaṭvāṅga, and crossed vajra belong to Vairocanī. The crossed lotus and the image of Amitāyus belong to the disciple. The bow and arrow and the four heads of Brahmā belong to Buddhobodhi. The eight-spoked wheel belongs to Dharmacakrā. The five-pronged vajra and trident belong to Trailokyavijayā.
The wish-fulfilling tree and the creeper belong to Kāmeśvarī. The lotus, Hayagrīva, and the raised, equal hook belong to Hayamukhī. The boar’s tusk belongs to Pāśā. The chain marked by the sun and moon belongs to Śṛṅkhalā. The bell, the crossed-vajra, and the elixir of the five melted buddha-bodies within the skull-cup belong to Ghaṇṭā. The flute belongs to the southeast. The lute belongs to the southwest. The mukuṇḍa belongs to the northwest. The muraja drum belongs to the northeast. The four [deities] beginning with Puṣpā are in the four outer intermediate directions. With these and others, the supreme Ananta, taking the central lord as the principal, it is intended that there are twenty-one maṇḍalas.
Having explained the conduct of the hand-symbols of Vajrasattva, the conduct of the hand-symbols of Vairocana is as follows: the Dharma robe, alms bowl, mendicant’s staff, and scripture are the four hand-symbols of the principal deity. Ānandagarbha says they should be arranged in the four directions of the painted maṇḍala. The tongue belongs to Mudrā. The cymbals belong to Vīrā. The vajra belongs to Samantabhadrī. The image of Akṣobhya belongs to Mūrtimatī. The mirror and the fan belong to Mukhavarā. The yellow vajra belongs to Pradīpameghārciṣmatī. The eye belongs to Gagananetrā.
Having explained the conduct of the Tathāgatas, the conduct of Heruka is as follows: holding a blazing vajra in the right hand and a khaṭvāṅga and skull-cup in the left hand is the conduct of Heruka.
Anandagarbha says that the great red and the great heart also reside within the skull cup of the Blessed One. The arrow is Gaurī; the leading hook is Caurī; the cymbals are Pramohā; the water is Tāḷī; the hook is Pukkasī; the new cloth stirred by the wind is Caṇḍālī; the blazing fire vessel she carries is Ghasmarī; and the one whose hand symbols are similar to those of Heruka is Ḍombinī. According to the Abhidhāna, it is explained that because her hand symbols are identical, she appears as Heruka. Regarding the explanation of the ascetic observances of Padmanarteśvara: the multicolored lotus is that of Bhagavatī; the lotus heart is that of Vīkṣaṇī; the triangular source of phenomena is that of Tārā; the wheel is that of Dhvajā; the impaling stake is that of Bhṛkuṭī. Regarding the ascetic observances of Vajrasūrya: the bow, arrow, and blazing sword are those of the principal deity; the crown is that of Abhiṣekā; the vase is that of Samādhī; the victory banner is that of Matimatī; the flower offering is that of Mahāguṇā. The ascetic observances of Hayagrīva are those of Viśvapaṅkajā. With one or two crossed vajras, all accomplishments such as sovereignty and so forth are attained; the hand symbols of the Consorts are also the vajra and the lotus. This is the commentary on the seventh chapter. Thus, having explained the ritual of the colored powder maṇḍala, the samaya, the empowerment, and the vajra ascetic observances, now the explanation of the offering with the mudrās to the four maṇḍalas is given, beginning with: "Furthermore, that which is to be explained..." and so forth.
It is taught that a beginner yogi, as a branch of the practice, should emanate all offerings in the form of the six families of Bhagavān Vajrasattva. Having thus presented the summary, the detailed explanation is given by the words, "The two right and left hands," and so forth. Pressing the two little fingers of the right and left hands with the thumbs, while maintaining a majestic posture of the body, one should gaze with smiling eyes, perform a dance, and bow with a shifting intention; this is the homage to the Buddha family, the Vajra family, the Lotus family, the Vajra Sun family, and the Action family. Likewise, by joining the palms and prostrating to the worldly deities—such as the fierce Mahādeva, Indra, Upendra Viṣṇu, the sun and moon, Yama, and the other guardians of the directions, as well as Brahmā and others—pacifying and enriching activities, as well as all other activities, will be accomplished. Regarding the Tathāgata’s homage with palms joined, it is said, "Join the palms of Vajra Glory," and so forth; one should bind the vajra palms, perform a dance, place them at the heart, and touch the forehead to the ground. Regarding the Heruka’s homage with vajra palms, it is said, "Perform a dance, hold [the palms] at the crown, and move the eyebrows," and so forth; one should prostrate while raising [the hands] and laughing with the sound "Rulu rulu hūṃ bhyo hūṃ." Regarding the homage with palms joined for Padmanarteśvara, it is said, "The palms are like a lotus opening and budding," and so forth.
The añjali (palms-joined gesture): Forming the hands like a budding lotus, one should perform the prostration with the thumbs and little fingers aligned. Regarding the vajra-añjali for prostrating to Vajrasūrya, it is taught: "All the limbs of the body," and so forth; one should prostrate by laying all the limbs of the body upon the ground. Regarding the añjali for prostrating to Hayagrīva, it is taught: "The glorious vajra-sthira-añjali," and so forth; one should prostrate while looking with smiling eyes and performing a dance. The mantra for the common prostration to all is: Oṃ namas te hūṃ, namasmi hūṃ, namo nama hūṃ; it should be performed by reciting this.
Having thus explained the mudrās for prostration, the teaching on performing offerings through dance, endowed with the nine dramatic sentiments (navanāṭyarasa), is as follows: "With as many as the nine dramatic sentiments," and so forth. The physical sentiments are: the graceful, the heroic, and the terrifying; the vocal sentiments are: the laughing, the scolding, and the wrathful; the mental sentiments are: the compassionate, the peaceful, and the marvelous. Furthermore, one should offer by performing a circumambulatory dance while maintaining a majestic air.
Having thus explained the dance of the central deity, the dance of the retinue is taught: "With both the right and left hands," and so forth. Forming a vajra-fist with the left hand and making a three-pointed banner (triśūla) with the right, one should dance in the manner of the sentiments of Saṃvarī, Adbhuta-sukhā, Vairocanī, and the mātṛs. Regarding the dance of Vaṃśā and the others, it is taught: "Holding the great māna-grāha," and so forth; one should dance with pride, placing the palms on the two cheeks and the crown of the head.
Furthermore, having descended, the twelve goddesses from Flute Player to Ash-Smearing perform the dance. Regarding the dance of the Tathāgatas, it is taught: "With the right and left hands..." and so forth. One should form the Tathāgata fist and perform the dance of all the deities of the Tathāgata maṇḍala. Regarding the dance of Heruka, it is taught: "With both the right and left hands..." and so forth. One should perform the dance with the two vajra fists, then open and release the vajra palms upward; this is the manner of the dance of the offering mudrās of all the Heruka deities. Regarding the dance of Padmanarteśvara, it is taught: "With both the right and left hands..." and so forth. One should perform the dance with the two lotus fists, then rotate the lotus palms; this is the dance performed with the pūjā mudrās of all the deities of the Padmanarteśvara maṇḍala. Regarding the dance of Vajrasūrya, it is taught: "With both the right and left hands..." and so forth. One should perform the dance having formed the jewel fist, then rotate the jewel palms; this is the dance offering performed in the manner of the mudrās of all the deities of the Vajrasūrya maṇḍala. Regarding Hayagrīva, one should perform the dance arising from the action fist and rotate the action palms; this is performed with the mudrā of the dance. Regarding the dances of the goddesses arising from the maṇḍala: scattering upward is for the Flower Goddess; casting downward is for the Incense Goddess; circling is for the Lamp Goddess; and anointing is for the Perfume Goddess.
When showing whichever hand is appropriate, fill it with whatever flowers and so forth are available. If one performs the offering through the practice of dance, equalizing it with the samaya of one’s own deity, the deity will be pleased. The single verse beginning with "If these mudrās are bound..." teaches the benefits up to the point of binding the mudrās. From "The expanse of phenomena, equal and unequal..." up to "There is nothing that is not accomplished by it," it is taught that if one performs the offering by way of the three doors of body, speech, and mind, there is nothing among the three types of accomplishments that will not be achieved. Furthermore, it is said: "Just as water is placed in water, and just as butter is mixed with butter, the thorough seeing of one's own wisdom is here the prostration." This concludes the commentary on the eighth chapter.
Having thus explained the branches of practice for a beginner, now, for the supreme yogi who has attained the signs and gained some mastery over wisdom, the twenty-eight mudrās such as Mahāmudrā are taught as the branches for accomplishing the worldly accomplishments—the qualities of the six classes of beings—and the common accomplishments, such as the eight qualities of meditative concentration and the formless realm, as well as the supreme accomplishment, the eleventh. These are taught in the passage beginning with "Furthermore, that which is to be explained..." As for the teacher of those twenty-eight methods of the branches of practice, the location, the retinue with whom he was together, the time, and the sublime Dharma that was explained: from "Vajrasattva..." [the text continues].
The section ending with "great bliss" teaches the teacher. The phrase "supreme secret joy" teaches the location. The phrase "the nature of all" teaches the retinue. The phrase "always entered" teaches the time. The phrase "attached to all bliss" and so forth teaches the dharma. "All bliss" refers to attachment to the bodies of the deities of the maṇḍala. "For the sake of purifying all accomplishments" means that when one is sealed by emptiness, great bliss is realized. If one asks what that is, it is said: "Vajrasattva, the supreme bliss." This refers to the absorption of meditating on the emptiness of bliss.
Having thus presented the brief summary, the detailed explanation begins with "the body is white like the moon and the channels are red," and continues until "beautiful with the supreme crown ornament." This teaches the great mudrā body of Vajrasattva, complete with the crown. Regarding the phrase "not the wealth of others, not to be stolen," "not the wealth of others" refers to the skull-cup. "Not to be stolen" means it is not required by others. From the phrase "the pure divine water within the vessel of the skull-cup" until "of that practitioner," one verse teaches the water initiation. The signs of this initiation are the crown of a garland of skulls in the four directions and the Buddha placed upon the crown of the head; this is the empowerment as the regent of the Sahā world, the three-thousandfold world system, which is the realm of the afflictions. From the phrase "through the union of Vajrasattva" until "all ḍākinīs are accomplished," [the text continues].
The single verse ending with those words explains Vajrasattva surrounded by goddesses. By sealing and bringing under control the disciples of the three realms through the Buddha, the Vajra, the Lotus, and the Sun, and by taking them in through delusion, dissolving, and then restoring them, one bestows life-force and engages them in all activities. If one asks who it is that acts in this way, it is said: "If sealed by this mudrā." Having sealed the disciples with the nirmāṇakāya of Vajrasattva’s body surrounded by goddesses, Vajrasattva will be perfectly accomplished. Regarding the explanation of how accomplishments are achieved by binding the mudrā with the feet of Vajrasattva, it is said: "By the application of the right and left." This refers to the sattvaparyaṅka posture. From the explanation of the mahāmudrā of Vajrasattva, the explanation of the mahāmudrās of the four consorts is taught by the passage from "Moon-colored, smiling face" up to "Adorned like the Sahā world and so forth." Specifically, the mudrā of Śaṃvarī is the "charming" (lāsyā). The "reversing" is the "heroic" (vīra). The "stealing" is the "terrifying" (bhairava). The "extraordinary performance" is endowed with the three dramatic sentiments of dance. It is said: "By the mudrā of embracing me, the stealing of all limbs is accomplished." Through the practitioner’s application of embracing and so forth, accomplishments are bestowed; she holds a bow and arrow. From "In various forms" up to "Like the mudrā called Play."
The section ending with those words teaches the mudrā of the wondrous bliss of the self and the liṅga embracing one another. From the words "In the manner of a sash" up to "the mudrā of the play of Cakrasaṃvara," the mudrā of Vairocanī is shown, holding a crossed vajra in the right hand and a khaṭvāṅga in the left. From the words "The perfected Buddha accomplishes the clay bowl" up to "the mudrā," the mudrā of the female disciple is shown, holding a crossed vajra in the right hand and a clay bowl in the left. Regarding the phrase "and so forth, infinite supreme," although the hand mudrās, foot mudrās, eye mudrās, speech mudrās, and so forth of those goddesses are infinite, through the nature of the body, speech, and mind of Vajrasattva and the others, the descent of wisdom will occur. The phrase "the collection of root mudrās" refers to Vajrasattva and consort being the root, as they are the principal deities of the peaceful maṇḍala. The phrase "life-force in accordance with the scriptures" and so forth teaches the mudrās of the Buddhas and the Awakening. The phrase "lifting and lowering the feet" and so forth teaches the great mudrā of Dharmacakrā. The phrase "action and reversal" and so forth teaches the mudrā of Trailokyavijayā. The phrase "grasping any suitable creeper" and so forth teaches the mudrā of Kāmeśvarī. The phrase "acting like tasting and inhaling" and so forth teaches the mudrā of Hayagrīva. The phrase "inhaling by tasting with the nose" and so forth...
With the words "and so forth," the mudrā of Śūkarāsyā is taught. With the words "gazing with eyes fixed inwardly," and so forth, the mudrā of Śṛṅkhalā is taught. With the words "experiencing the self of all," and so forth, the mudrā of Saṃcālinī is taught. The mudrās of the goddesses Vīṇā, Vaṃśā, Murajā, and Ḍamarukā are clearly indicated by their names. From the words "by the offering of the mudrā dance" up to "accomplishing everything without exception," a single verse teaches the mudrās of the goddesses Puṣpā, Dīpā, and Gandhā. From the words "fever, poison, and artificial toxins" up to "all will be accomplished as the self," the benefits of the mudrās of those goddesses are taught.
Having thus explained the mudrā of Vajrasattva for receiving accomplishments, the common song of the twenty-one deities is now explained. From the words "the union of all Buddhas" up to "attaining the unsurpassed accomplishment," the common song is taught. Then, with a single verse beginning with "then," the benefits of accomplishing the activities are taught. From the words "Glorious Vajrasattva, Great Bliss" up to "please grant [me] the grasp," the common song is taught. With the words "the union of all Buddhas" and so forth, the benefits of the common practice are spoken. Thus, having explained the mudrās and songs for receiving the accomplishments of the Vajrasattva maṇḍala:
Now, the great mudrā for receiving the accomplishments of the Vairocana maṇḍala is taught: from the words "That very yoga, Bhagavān..." up to "...the mudrā of knowing the glorious samaya," the great mudrā holding the religious robe, alms bowl, and mendicant’s staff is shown. Regarding the mudrā of his feet: "By the gathering of the limbs of the right..." and so forth, the bodhisattva posture of Vairocana is shown. Having shown the mudrā of Vairocana, the great mudrā of Buddhasvare is shown by the words "Having formed the vajra fists..." and so forth. The mudrā of Vīrā is shown by the words "Likewise, the glorious Heruka..." and so forth. The mudrā of Samantabhadrī is shown by the words "The lotus woman..." and so forth. The mudrā of Akṣayā is shown by the words "The fist of the Jewel-holder..." and so forth. The mudrā of Mūrtimatī is shown by the words "Having formed the Buddha fists..." and so forth. The mudrā of Lāsyā is shown by the words "Having bound the mudrā of the lotus woman..." and so forth. The mudrā of Mahāmeghā is shown by the words "The fist of the glorious Hayagrīva..." and so forth. The mudrā of Gagananetrī is shown by the words "The mudrā of the glorious Accomplished Eye..." and so forth. Then, the eight names in common are taught by the two verses beginning with "First, the Guru of all Buddhas..." Having bound the great mudrā,
Regarding the songs taught as branches for accomplishing the siddhis: the two verses beginning with "Of these mudrās..." teach the method and result of singing the songs. Among them, the "Ṣaḍja" is the song of the goddess Tilottamā of the Heaven of the Thirty-Three. From "The many realms of sentient beings..." up to "...will be accomplished today," the common song of all the goddesses of Vairocana is taught. The songs of the goddesses of Vajrasattva and Vairocana mean that the deity’s body is shown to the yogin who has attained the signs of self, and they are made to enter the heart. From "By singing these songs..." up to "...without a doubt," the benefits of the practice are taught. Regarding "the four women," this refers to the four such as the Flute Player, the four such as the Flower Girl, and the four such as the Horse-Faced One; the meaning is that one should make offerings in the manner of the Great Mudrās and thereby accomplish the siddhis. Having thus explained the Great Mudrā for receiving the siddhis of the Tathāgatas, the Great Mudrā for receiving the siddhis of Heruka is now taught, from "O Bhagavān, that very yoga..." up to "...the Lord of Vajra Dance." In that context, "abiding by the mudrā of the glorious charnel ground" means being adorned with bone ornaments. The single verse beginning with "not by others, not to be stolen" teaches the water initiation.
The "great garment" is a human skin. The "great empowerment" is the fivefold crown of skulls. "Great meat" and "great honey" refer to the honey held in the left hand, which is filled with great meat and blood. Why does the Bhagavān hold such things? It is for the sake of subduing the bhūtas of the eight charnel grounds. He holds a skull-cup, a khaṭvāṅga, a garland of skulls, and has Akṣobhya as his crest-jewel. The phrase "together with the khaṭvāṅga" indicates the hand implements. If one wonders what those hand implements do: they seal the disciples of the Tathāgatas and the disciples of the Vajra, Lotus, Jewel, and Variegated Vajra families through the three types of empowerment; they cause delusion through the enjoyment of the consort; they are profound through the enjoyment of the gaṇacakra; and they are reduced to ashes through the dissolution of the life-force.
Having thus explained the four-faced, eight-armed form, in order to explain the one-faced, two-armed form, it says "in the manner of a sash" and so forth. Holding a skull-cup in the left hand, he carries the khaṭvāṅga as a sash under the left arm, and holds a three-pointed banner and a five-pronged vajra in the right hand. "Women and so forth, the supreme jewels" means that he emanates and enjoys the seven precious substances, such as the precious queen and the rest. "Indra, Rudra, and Upendra slain" means that he slays and devours the four Māras and all the guardians of the directions. "The sole Indra" and so forth describes the common dance of both the four-faced, eight-armed and the one-faced, two-armed forms, stating: "By the union of the right and left," and so on.
With both hands performing a dance, and in the half-lotus posture or standing, he brings all the Māras, such as the fierce ones, under his power, enjoys them, and partakes of them. Regarding the phrase "by that very application," and so forth: having dissolved the half-lotus dance posture, he extends his right leg and enjoys all the women of the goddesses of the Fortunate Eon. Placing the big toe of the right foot on the ground and resting the left on the thigh, he extends it fully; the shaking and releasing are the reversal of the bodhicitta, which demonstrates the physical yogic exercises (yantra). By those very illusory physical yogic exercises, he enjoys the gods and humans. In this way, the Mahāmudrā for attaining the accomplishment of Heruka is shown.
To show the Mahāmudrā of his retinue, it is said: "Furthermore, that which is to be explained..." and so forth. "The descent of the glorious Heruka" means that after the wisdom has been invoked into the gaṇacakra or the reflected maṇḍala, various illusory forms abide according to the inclinations of those to be trained. Regarding the moods of the retinue: the peaceful is Gaurī; the fierce is Caurī; the deluded is Pramohā; the joyful is Vetālī; the dancing and transforming is Pukkasī; the descending is Caṇḍālī; the laughing at death is Ghasmarī; and abiding in the mudrā of bliss is Ḍombinī. Furthermore, possessing peaceful eyes is Gaurī; possessing fierce eyes is Caurī.
The gaze of the deluded is that of Vetālī. The upward gaze is that of Pukkasī. The lustful gaze is that of Pramohā. The dancing gaze is that of Caṇḍālī. The wrathful gaze is that of Ghasmarī. The gaze of loving-kindness is that of Ḍombinī, who bestows the supreme accomplishment.
Regarding the display of the hand symbols: the flower is that of Gaurī; the incense is that of Caurī; the wine is that of Pramohā; the water is that of Vetālī; the creeper is that of Pukkasī; the rasa is that of Caṇḍālī; the fire is that of Ghasmarī; and the embrace of the accomplished is that of Ḍombinī.
Regarding the display of their mental mudrās, it is said: "By means of one-pointed union," and so forth. Sealing bliss with one-pointedness is Gaurī, the first. Extending both hands, snapping the fingers, exhaling the breath upward, looking to the left, and drawing the hand to the heart is the second. Embracing with a kiss and deluding by dancing is the third. Lifting the body with the intention of devouring the object of accomplishment is the fourth. Performing the dance of victory over the three worlds within the head of Brahmā is the fifth. Likewise, drawing from the earth, piercing the heart, and displaying one's own mudrā in the proper manner is the seventh, the Slayer. Offering the nectars into the mouth of the one to be accomplished in the maṇḍala of the nāgas is the Devourer. Burning with the most terrifying fire is the mudrā of Heruka and Ḍombinī.
Then, the response for accomplishing the siddhis through the response of the mudrās is shown:
Then, it is said: "With all these mudrās," and so forth. At the time of accomplishing the siddhis, when the ācārya performs the mudrā of Gaurī, the disciple performs the mudrā of Ḍombinī. When the ācārya performs the mudrā of Caurī, the disciple performs the mudrā of Ghasmarī. When the ācārya performs the mudrā of Pramohā, the disciple performs the mudrā of Caṇḍālī. When the ācārya performs the mudrā of Vetālī, the disciple performs the mudrā of Pukkasī. In this way, the characteristics of the dance and the counter-dance mudrās—the specific mudrās whose nature is to destroy the afflictions—shall be explained.
Regarding "The glorious vajra awakens the lotus": first, by forming the mudrā of two hands like an opening lotus, one seals [the object], deludes it, consumes it, reduces it to ash, and restores it to life. Thus, the five actions are accomplished through the eight counter-mudrās. Having thus explained the action mudrās, the explanation of the songs of the Heruka maṇḍala begins. From "Then, those who know the mudrās" up to "shall be explained in particular," the commitment is shown. From "Beholding in various ways" up to "make it clear," the song for receiving the siddhi of Heruka is spoken. The single verse beginning with "By singing these songs" shows the benefits. This is the song for receiving the siddhi of Heruka’s mudrā.
Now, to explain the mudrās of the Padmanarteśvara maṇḍala: from "O Bhagavān, the reality of yoga" up to "the mudrā," the mahāmudrā of Padmanarteśvara is taught.
"By joining the right and the left" indicates the mudrā of the feet. Regarding the mudrās of the goddesses of the retinue, it is said: "With the left hand in the gesture of pride," and so forth. Holding a lotus with the left hand in the gesture of pride and opening it with the right is the mudrā of Vīralocanā. Holding a sharp lotus with the left hand in the gesture of pride and drawing it to the heart with the right is the mudrā of Tārā. Holding a lotus with the left hand in the gesture of pride and turning the earth-cakra with the right is the mudrā of Dharaṇīdhara.
Holding a lotus painting with the left hand in the gesture of pride and performing a dance with a three-pointed banner in the right is the mudrā of Bhṛkuṭī. Holding a yellow lotus at ease with the left hand in the gesture of pride and raising and holding a makara-banner with the right is the mudrā of Caṇḍeśvarī. Holding a red lotus with the left hand and drawing it to the heart with the right is the mudrā of Viśvapadmā. Holding a variegated lotus or a pale red lotus is the mudrā of Padmāntā. Holding a blue-white lotus with the left hand and opening it at the heart with the right is the mudrā of Vajreśvarī.
Having thus explained the action mudrās (karmamudrā), the explanation of the great body mudrā (mahāmudrā) is taught from the words "Vīralocanā" up to "the great goddesses." Having explained the mudrās, the commitment to explain the song for receiving the accomplishments (siddhi) is made with the single verse beginning with "Then, the mudrā." From "By all the Tathāgatas" up to "perform the dance," the song for receiving the accomplishments of Padmanarteśvara is taught. The single verse beginning with "These songs have been sung" explains the benefits.
Having thus explained the mudrā and the song of Padmanarteśvara, the great mudrā for attaining the accomplishments of Vajrasūrya is now taught, beginning with the words: "That very union, O Bhagavān," and so forth. Regarding the phrase, "For those who are extremely fierce and violent, pacification will not be beneficial," this refers to Vajrasūrya appearing with a slight wrathful expression, in a wrathful form, with wrathful conduct, and a wrathful manner, displaying great majesty and possessing the form of the Sun Deity. The remainder is easy to understand. The single verse beginning, "Binding the two vajra-knees," teaches the mudrā of the feet. Having taught the principal deity, the empowerment of the retinue is taught by the words, "The Empowerment [Mudrā]," "The Treasure-Bearer," and so forth; these are Empowerment, Treasure-Bearer, Supreme Victory Banner, and Supreme Possessor. By the words "At the time of offering," the twelve great offerings are taught: the four beginning with Arrow-Bearer, the four beginning with Flute-Player, and the four beginning with Flower-Holder. By the words "In whatever manner they are shown," the four gatekeepers beginning with Hayamukhī are taught. Having explained the mudrās, the songs are explained; the single verse beginning with "Then, the mudrā" is the formal pledge. The section from "The sovereignty of all the three realms" up to "all go" teaches the song for attaining the accomplishments. The single verse beginning with "By singing these songs" teaches the benefits. Having explained the mudrā of Vajrasūrya, the mudrā of Hayagrīva is taught by the words, "That very yoga," and so forth.
The section ending with "the mudrā called Vajra-Inviter" teaches the body as the Great Mudrā. Regarding the mudrā of the feet, it is said: "By the application of the right and left," and so forth. The four feet remaining in the two positions of extended and contracted constitute the wrathful cross-legged posture. The maṇḍala of its retinue was not mentioned, as it was intended to be easy to understand.
Having thus explained the mudrās, the song of accomplishment is taught. The single verse beginning with "Then, as for the mudrā" expresses the formal commitment. The single line "Intoxicating emptiness" teaches the body of power. The single line "The upper part by the emptiness of Yama" teaches the body of wrathful activity. The single line "From the emptiness of Brahmā" teaches the body of pacification. The single line "The maṇḍala" teaches the body of enrichment.
Having taught that, what is performed? The four activities are performed. For the four types of disciples who aspire to total purity, the direct path is shown by suppressing them through the power of the syllable Hī four times. If one asks who these are: all the Īśvaras are destroyed, causing the four gods to faint. Furthermore, by the sound of Hulu hulu, Maheśvara is suppressed and the three accomplishments are seized. By the sound of Mata mata, Mahābala is suppressed and Śrī is seized. By the sound of Smanata, Brahmā is suppressed and Indrāṇī is seized, and Kāmadeva is suppressed and Rati is seized. This concludes the teaching on the four activities of Hayagrīva.
By means of union with the four goddesses, he uttered "A-la-la-ho." Furthermore, when those who practice the gateway of Secret Mantra in the future suppress their lords through the power of wrath and ferocity and engage in union with the goddesses, they likewise utter "A-la-la-ho." The mantra for the subsequent yogi to cause the four lords to faint is taught as "Oṃ suṃbha ni" and so forth, up to "Hūṃ phaṭ."
If one asks, "How does one become a Buddha through such wrathful liberation and the application of desire?" it is said: "Whether one should act as a friend to others or not, it is easy even if one lacks conceptualization of them," and so on. When the wisdom free from subject and object arises—being devoid of the eighty innate natures—then, through the certainty that all is like an illusion, there is neither friend nor foe. Likewise, once one knows adversaries to be like illusions, there is no one to be considered an enemy. The single verse beginning with "By singing this song" demonstrates the benefits.
Having thus taught the Mahāmudrā, the Samayamudrā is explained: "Pressing the index finger against the thumb," and so forth. Joining the vajra palms, one presses the tips of the joints of the index fingers and thumbs; the tips of the middle fingers are called the "Eyes of Glorious Accomplishment." This is the Samayamudrā for accomplishing the siddhis of the Vajrasattva maṇḍala. Regarding the mudrā of the Vairocana maṇḍala, it is taught: "Joining the vajra palms evenly," and so forth.
Join the two vajra palms and bend the two index fingers, touching their tips to the tips of the thumbs; place the thumbs upon the palms. The mudrā of the Heruka maṇḍala is as follows: open the vajra palms upward, bend the tips of the two index fingers, and press them down with the two thumbs, resting them upon the [palms] as if pressing down the goddess Śrī. This is performed by having seized the yakṣiṇī Śrī and generating the four joys. The mudrā of Padmanarteśvara is as follows: join the vajra palms evenly, extend the middle fingers, and arrange the thumbs and little fingers in the manner of a four-petaled lotus.
The mudrā of Vajrasūrya is as follows: join the vajra palms evenly, bend the two index fingers, and cover them with the thumbs; this is called the "Glorious Jewel." The mudrā of Hayagrīva is as follows: join the vajra palms, align the little fingers and ring fingers and extend them, and bend the tips of the two index fingers; this is the mudrā.
Having thus shown the samaya mudrās, the meditation on the great samaya mudrā of the colored powder maṇḍala is taught by the words "Body, speech, and mind are vajra," and so forth. The yogin should meditate on his own body, speech, and mind as the deities of the colored powder maṇḍala. Holding the symbolic mudrās, he should generate everything through the union of the deities of speech according to the four branches of approach and accomplishment, and meditate on himself as the deity. He should meditate on each of the deities of the six maṇḍalas within their respective maṇḍalas. Why is it called "samaya"? Because the body, speech, and mind are sealed with emptiness.
Because it does not transcend the dharmadhātu of illusion and emptiness, it is called the "great samaya." Now, to explain the great samaya of the gaṇacakra, it is said: "The yoga of Vajrasattva," and so forth. This refers to meditating while endowed with the form and attire of the deity. "The self of all through bliss itself" means that through the bliss of coemergent joy itself, one should engage with the five sensory qualities as the nature of the bliss of all sensory qualities. If one asks how that is the great samaya: "Without attachment and without non-attachment, even the middle is not perceived." This is the yoga of Vajrasattva, meditating on the emptiness of object and subject. "Neither existent nor non-existent, even the middle is not perceived." By meditating on the emptiness of the mind, the absorption of the fourth empowerment will arise. By meditating on the body of Vairocana as being like clear light, this is the mudrā of the yoga of Vairocana. "All things have the characteristic of space, and space itself has no characteristic." Through such passages, this is the nature of clear light. Having meditated on the form of Heruka, by enjoying women born of mantra, born of wisdom, and precious women, one will attain the siddhi of mastery over desire. This is the yoga of Heruka. "Just as this red lotus..." and so forth, this is the yoga of Padmanarteśvara, the nature of clear light. "For those who are extremely fierce and violent..." [and so forth].
With the words "and so forth," the appearance of clear light is the application of Vajragītā. With the words "conviction that all is pure," and so forth, one meditates on the nature of clear light in the forms of Vajrasūrya and Hayagrīva; this is the wisdom of the mudrā of the Hayagrīva application. Thus, among the twenty-eight mudrās for accomplishing siddhis, this is the great samaya of meditating on the colored powder maṇḍala of Mahāmudrā. This explains the wisdom of the mudrā of the application for meditating on the deities of the gaṇacakra.
Now, regarding the mudrā of the application of all [deities], it is said: "All applications that exist," and so forth. A yogin who emanates the maṇḍala meditates correctly through the four branches of approach and accomplishment. Then, through the various divisions of the four activities—pacifying (white), enriching (yellow), magnetizing (red), and wrathful (black)—adorned with masks and costumes like those of a dancer, when one meditates on the deities by changing their attire, one will attain the siddhis of Vajrasattva and the others.
With the words "action and reversal," and so forth, the siddhis of the activities of the six maṇḍalas through the supreme application are shown. "Action" refers to benefiting, and "reversal" refers to subduing. "Especially seizing" refers to seizing the goddesses after suppressing Īśvara and the others. "By performing all the limbs" refers to seizing even the wealth of the limbs that bring the three—body, speech, and mind—under control.
Enjoyment is the sealing of the three realms through kissing, embracing, and so forth. Dissolution is the liberation through the dissolution of wisdom, the killing through the dissolution of the vital breath, and the immediate resurrection from death. Thus, the mudrās of the six maṇḍalas have been explained.
As for the mudrās of the facial expressions: "The beautiful face of Vajrasattva, the great illusion of all women," and so forth, refers to the twenty goddesses such as Cakrasaṃvarī, who possess the expression of charm. The mudrās of the natural state of the Tathāgata maṇḍala are: "The union of all Buddhas, gazing and smiling with supreme joy," and so forth. The mudrās of the facial expressions of Heruka are ninefold: "Possessing the expressions of charm and so forth," and so forth. The mudrās of the facial expressions of Padmanarteśvara are taught as: "Dancing with a charming gaze," and so forth. For Vajrasūrya: "A mouth with slightly bared fangs," and so forth. For Hayagrīva: "Lustful and lewd through the inclination of desire," and so forth.
Having explained the mudrās of the facial expressions, the mudrās of the smiles are: "The supreme bliss of all goddesses," and so forth. The mudrā of the smile of Cakrasaṃvarī is: "Lustful and lewd through the bliss of desire," and so forth. The "wonderful bliss" is: "The supreme bliss of all unions," and so forth. For Vairocanī: "Tasting the flavor of great meat," and so forth. For Śiṣyā: "Tasting the flavor of all bliss," and so forth.
And so forth. Regarding the five maṇḍalas of the Tathāgatas and the others, it is taught in common through one and a half verses beginning: "This supreme mudrā of the smile devours even the three realms."
The wisdom of the view-mudrā is taught from "The yoga of bliss and emptiness" up to "sustains life," which demonstrates the view of Vajrasattva. The single verse beginning "The wise woman" refers to Saṃvarī and the others. The single verse beginning "The secret union of the Buddhas" demonstrates the maṇḍala of the Tathāgata. The single verse beginning "Furrowed brows between the eyebrows" explains the view of Heruka. The single verse beginning "Wrathful and changing" explains the common view of Vajrasūrya and Hayagrīva. The single verse beginning "Striking and so forth" demonstrates the view of Padmanarteśvara. Thus, there are eight types: the mudrās of union and the view-mudrās of smiling faces.
As for the dharma-mudrās: the dharma-mudrā of the Vajrasattva maṇḍala is taught by "All mothers should be made into daughters" and so forth. "Ruru sphuru" and so forth belong to Vairocana. "Suvagaste" and so forth belong to the maṇḍala of the Great Glorious One. "Oṃ tāre" and so forth are the mantras of Tārā, who belongs to Padmanarteśvara. "Traṃ bavata" and so forth are the mantras of Māmakī, who belongs to Vajrasūrya.
"Śrī-vajra-padma-bhavatamukha" and so forth are for the maṇḍala of Hayagrīva. This is the wisdom of the dharma-mudrā of the six maṇḍalas. As for the wisdom of the song-mudrā: "The pitch of the voice, high and low," and so forth. With sounds such as "Hūṃ Hūṃ," one should chant to the measure of thirty-two syllables, singing with a melodious kākalī tone, and with "Śarjapa" and so forth, one should play the ḍamaru drum and so on. This is for the maṇḍala of Vajrasattva. Regarding the song-mudrā of Oṃ: "The Brahma-voice, Oṃ," one chants to the measure of thirty-two syllables; having sung the song, one should beat the long drum and so forth. This is for Vairocana. "Vajra-ferocious one, great laughter," and so forth, with the sound of "Rulu Rulu" and the syllable "Hi" along with a single "Hūṃ," one sings the song and beats the great drum; this is for Heruka. "Tena Tena" and so forth is the song-mudrā, and beating the lattice-patterned drum is for Padmanarteśvara. One chants the syllable "Hi" to the measure of sixteen syllables. The song-mudrā of beating the round drum is for Vajrasūrya. The syllable "Haṃ" is for Hayagrīva. With "Kaka," there is a triple modulation; with "Ka Ka," there is a discordant modulation; "rab gdangs snyan pa" (excellent melodious resonance) is chanting clearly at the end of the song; and "Ka hi la" is singing the song like a copper trumpet. This is the wisdom of the song-mudrā of the six maṇḍalas. As for the explanation of the cymbal-mudrā: "The flute and the single-stringed lute..." and so forth.
Thus it is said, and so forth. The flute has ten holes or is endowed with the five elements. The single-stringed lute is the aṅkya. The multi-stringed lute is the nine-stringed lute. The thick lute is the twenty-one-stringed lute. The cymbals are the lute and the clay drum. Having assumed the attire of the deities of the six maṇḍalas, if one beats the cymbals and sings like a divine dance, the accomplishment will be achieved in four months or in one month. The heart mantra is the mantra of the principal deities of the four families. The mudrā is the mantra of the goddesses. The mantra is the mantra for recitation. The knowledge mantra is the mantra for offering. The various activities include the dance of the feet, the dance of the hands, and the gazing of the eyes. The methods such as Vighnāntaka and so forth are the methods of laughing, gazing, holding hands, embracing, and so on. Having thus explained the common mudrā of the cymbals, the specific ones are taught: from jaḥ hūṃ vaṃ hoḥ ruṭ and so forth, up to "the continuous I," is the song for beating the drum of the Vajrasattva maṇḍala. From aṃ aṃ up to "the drum of the three samayas," is the song of Vairocana. From "that comes" up to "the mudrā of the Heruka drum," is that of Heruka. From padma padma tri up to "the drum of clapping the palms," is that of Padmanarteśvara. From traṃ traṃ up to "the drum of the king," is that of Vajrasūrya.
From the words "Taki hūṃ" up to "the drum of speed," the peaceful, enriching, magnetizing, and wrathful gaits of Hayagrīva are taught. The wisdom of the cymbal mudrā is taught in common. Regarding the explanation that correlates each syllable with a deity according to Anandagarbha, there is no tantra for this, nor is there any scriptural justification for it that is not mutually contradictory, such as merely taking the first and last of the names. From the presence of Indrabhūti, it is said: "Strike the cymbals with these songs: 'From the experience of the Vajra of Sound, there is no abiding; knowing the suchness of the sound of insight is it. By whoever knows the emptiness of the sound and forms of the cymbals, through the gathering of their activities, the wisdom of bliss will arise.'" Thus, having taught the wisdom of the cymbal mudrā, the mudrā for gathering the wisdom is taught from "Through the self-union of Vajrasattva" up to "the palms should gather the maṇḍala." After the gathering is performed, in order to please the Tathāgatas by means of song, cymbals, and dance, one should perform the nine moods. It is taught that one should make offerings to each maṇḍala with the nine moods of dance: "The graceful is Vajrasattva; the heroic is the Tathāgata; the compassionate is Heruka; the laughing is Lokeśvara; the wrathful is Vajrasūrya; the terrifying is Hayagrīva; the ugly is the meditation on impure substances, which is Śākyamuni."
These are the ḍākinīs of the four wondrous maṇḍalas. Peace is the great Vairocana, the six causal Vajradharas. Regarding the phrase "possessing the moods of grace and so forth," by performing the dance of the deities of the six cakras, the wisdom of the four cakras will arise. The detailed explanation of "the grace of Vajrasattva" and so forth is shown by the vajra song from "Oṃ, to the grace of Vajrasattva, to the hero, the Tathāgata of heroes..." up to "...also grant the supreme [attainment], svāhā." The benefits of that are taught from "the self of all" up to "will bestow the sublime." Regarding the mudrā application of the goddesses such as Śaṃvarī and so forth, it is taught from "by these mudrā applications" up to "the offering is perfectly applied." The mudrā of the Vairocana maṇḍala is taught from "the all-pervasive, various, fortunate one" up to "all buddhas will arise." Then, in response, "one will become the great Vajradhara" refers to Heruka. Then, "again, in the proper manner, transform into the supreme Lotus Dance" refers to Padmanarteśvara. Then, "again, in response, transform into the supreme Vajra Sun" refers to Vajrasūrya. Then, "again, by transforming" refers to Hayagrīva. Then, from "again" up to "the self will be perfectly accomplished," the common accomplishments are taught.
Thus, even though there are no cymbals, the nine dramatic sentiments are added as offerings. This is taught by the passage: "Then, by means of what is called the mudrā, all the vows are thoroughly shown; the song of the glorious Vajrasattva shall be explained in particular." What is the song? In some places, by the phrase "stainless," the songs of Vajrasattva and Vairocana are explained. In some places, by "terrifying," the song of Heruka is shown. In some places, by "fine radiance," Padmanarteśvara is shown. In some places, by "all beings," Vajrasūrya is shown. By "for the sake of accomplishing Vajrasattva," Hayagrīva is shown. By "subdue in many ways," the retinues of the six maṇḍalas are shown. By "by singing these songs," the benefits are shown. By "having thus performed the dance," and so forth, it is taught that if one does not know the dance, it becomes a defeat or a downfall; therefore, one should offer the food of the gaṇacakra along with attendants. By the words "by these offering rituals," one arranges the lords and yoginīs of the previously explained gaṇacakra of the four families and makes offerings; or else, one arranges drops of perfume, heaps of flowers, syllables, hand symbols, and the mahāmudrā, and after the beginner has made the offering, it is stated in the Chandas that one is liberated from all sins and all merit increases. These are the twelve: the dharma-mudrā, the song-mudrā, the cymbal-mudrā, and the dance-mudrā.
Regarding the explanation of the mudrās: from the words "Supreme Joy" up to "A la la ho," the songs of the Vajrasattva maṇḍala are explained. From "Ḍākinī of all Tathāgatas" up to "Infallible," the song of Vairocana is explained. From "Because Vajrasattva is gathered" up to "Homage to the one who rings the vajra bell," the song of Heruka is explained. From "In some, it is well-remembered" up to "Reveals the accomplishment," the song of Padmanarteśvara is explained. From "Empowerment of all" up to "Make it accomplished," the song of Vajrasūrya is explained. With the single verse beginning "In some, the wise," the song of the Hayagrīva maṇḍala is explained.
Having shown the wisdom of the song offerings, the wisdom of the flower offerings and so forth is shown by the words beginning "On white and red flowers." This teaches the flowers, incense, lamps, perfumed water, and the mass of fragrant food for the Vajrasattva maṇḍala. The words "Red flowers" and so forth are easy to understand. Having shown the mudrās of offering, the substances for the torma and so forth during the gaṇacakra are shown by the words beginning "The graceful woman and water." These are taught in connection with the subsequently arising vajra wisdom; the graceful woman, water, and so forth are easy to understand. This is for Vajrasattva. From "Offering food to the Buddhas" up to "Offering the horse," the offering and torma rituals for the five maṇḍalas of the Buddhas and so forth are explained.
Having thus taught the wisdom mudrā of the torma, the mudrā for conferring empowerment is shown as follows: "The thumbs in the bodhisattva posture," and so forth. By crossing the thumbs and bending the tips of the two index fingers, joining the joints of the two middle fingers, and joining the remaining fingers in the vajra-palms, one touches the five locations such as the crown of the head. This is the empowerment of the five families and the conferral of the precious crown empowerment upon the Tathāgatas.
The mudrā of the crown of Vajrasattva in the center of the gaṇa-maṇḍala is taught as: "All fingers crossed inward," and so forth. Binding the vajra-fists inward, joining the tips of the index fingers and thumbs, and positioning them like the mouth and eye-cavities of a dry skull is the empowerment of the principal deity who subsumes the families of Heruka, Padmanarteśvara, Vajrasūrya, and Hayagrīva.
The mudrā for the empowerment of the Tathāgatas is shown by: "Joining the vajra-palms evenly," and so forth. The empowerment of Heruka is shown by: "With the hands fully extended," and so forth. The mudrā of Padmanarteśvara is shown by: "The thumbs in the hero's posture," and so forth. The mudrā for the empowerment of Vajrasūrya is shown by: "Joining the vajra-palms evenly," and so forth. The wisdom mudrā for the empowerment of Hayagrīva is shown by: "The Buddha, Ratna, and Padma," and so forth.
Having thus taught the wisdom mudrā for conferring empowerment, now the wisdom mudrā of all vajras is explained: "Interlacing all the fingers is explained as being all vajras," and so forth; this explains the common mudrās that are the source of the arising of the samaya. Regarding the common mudrā for invitation, it is stated: "From that, the middle fingers are hooks," and so forth. For the Tathāgatas, it is said: "Having formed the vajra-binding," and so forth. For Heruka, it is said: "From binding the vajra mudrā," and so forth; the two mudrās of the vajra-descending and the vajra-essence are the mudrās of Heruka. By the words "Abiding in the vajra-binding and so forth," the mudrā of Padmanarteśvara is shown. By the words "From making the vajra mudrā into a lotus," the mudrā of Vajrasūrya is shown. By the words "Having fully bound the vajra mudrā," and so forth, the mudrā of Paramāśva is shown. If one asks what is accomplished by knowing these mudrās of all the vajras: for an individual who desires to practice and receive accomplishments, binding the vajra-palms, inserting the two middle fingers within, extending the thumbs and little fingers to bring down wisdom, transforming the vajra mudrā to meditate on the deity’s body, and making the middle fingers into hooks to invite the wisdom-being—these become the branches of the practice and the accomplishment of Vajrasattva.
In the same way, one should understand the descent of wisdom (jñāna) into the five [deities] beginning with the Tathāgata, and the visualization of the deity after inviting the wisdom-being (jñānasattva). Furthermore, regarding the primordial Vajrasattva and the central Heruka, it is said that the descent of wisdom is the wisdom-being. As for the mudrā of the consort together with the praise: "Having joined the vowels and consonants, one should bow at the level of the mouth." This refers to the sixteen vowels and thirty-four consonants. Regarding the visualization of any deity of the six maṇḍalas, the visualization of a double moon and sun at the heart is expressed as "having joined the vowels and consonants."
In that context, between the conceptualization of form as syllables and the conceptualization of sound, this is treated according to the conceptualization of sound. The vowels and consonants are the inhalation and exhalation. "Abiding in equilibrium" refers to the wind abiding in the center of the navel. Regarding "one should bow at the level of the mouth": by means of the three—the navel, the heart, and the throat—one strikes the flute of the vocal organs, and through the action of the eight places of articulation, the patterns of sound that are suitable to be grasped are laid out at the root like the trunk of a wish-fulfilling tree. The sixteen vowels are made like twigs, and by placing them as letters upon the consonants, they become stacked like sprouts growing from a twig. From that, just as flowers emerge, there is the crescent moon of the deity's half-form, and just as fruit ripens, there is the bindu of the following vowel.
The two dots of the visarga serve as a boundary, like falling leaves. Having equalized the vowels and consonants of the forms of the letters, they are all wound together without exceeding the lines of the grid; this is called "level with the mouth." Because all the vowels and consonants look toward the preceding one, it is called "bowing." Following that, by the phrase "the lines," the vowels and consonants are held by the tubes of the thumb and forefinger as method and wisdom, and are arranged so as to be visible to the eye. "The curves and flourishes should be made like a creeper," and so forth, is similar to the conceptualization of forms and is easy to understand. Furthermore, the shapes of the letters as taught in the Tantra of One Hundred Thousand Verses are as follows: "A has the shape of a domestic fowl's head; I is like the trunk of an elephant; Ī is like Maheśvara; U is just like the head of a camel; Ū is like the mouth of a deer; Ṛ is like the head of a rabbit; the letter Ṝ is like a lion; the letter Ḷ is the mouth of an elephant; Ḹ is similar to the face of Īśāna; E is like the mouth of a buffalo; Ai is similar to the mouth of a peacock; O is like the mouth of a cat; Au is like the mouth of a dog; Aṃ is like the head of a makara; the visarga Aḥ is like the head of a tiger." It is also said: "E," and likewise the tortoise, the bee, the rhinoceros, the heron, the tsaksha, the parasol, the drum, the great drum, the khyed nye-g, the pigeon, the hoopoe, the mkha' 'gro, the patron, the scale, the pha bang mche ba can, the bow-woman, the ri skegs, the crane, the mud-bird, the sgeg ga, the monkey, the pigeon, the ruddy sheldrake, the cuckoo, the crow, the rabbit, and the peaceful bird.
It is taught that [these] are like the rākṣasa ḍākinīs, the śṛgāla, and the hārītī. Regarding the passage beginning with "This is of all the Buddhas," the conceptualizations of form and the conceptualizations of sound are taught. Furthermore, regarding the phrase "the syllables are also the supreme unchanging," by writing the name of Vajrasattva, vajra svāhā, one symbolizes the supreme unchanging essence of the thoroughly established ābhāsvara. Therefore, the syllables of the mantra are a-na-ha, which is called "the unchanging."
If one asks how that is symbolized: it is because they serve as the signs for the Buddhas and Bodhisattvas. Furthermore, the Guhyasamāja-uttara states: "The nature of the five syllables is the very essence of the five elements of the body."
As for the Tathāgata, by writing his name, "The Glory of Great Attachment for Beings," in the center of the hand-symbol upon the sun and moon at the heart and offering praise, one attains siddhi. Likewise, in the heart of Heruka, upon a moon, one writes the name of the wrathful vajra, "The Glory of Stainless Compassionate Wrath," and offers praise. In the heart of Padmanarteśvara, upon the sun and moon, one writes the name, "The Pure Glory of Lotus Attachment," and offers praise. In the heart of Vajrasūrya, upon the sun and moon, in the center of a jewel, one arranges the name, "The Radiant Glory of Vajrasūrya," and offers praise. In the heart of Hayagrīva, upon the sun and moon, in the center of a crossed vajra, one writes, "The Glory of Hayagrīva, the Subduer of Others," and offers praise. In this way, the siddhis will be swiftly accomplished.
Now, to demonstrate the application of this to other deities, it is said: "Whichever is the supreme deity," and so forth. For the Mañjuvajra maṇḍala, these are Vajrasattva’s Sukhavatī, Vairocana’s Buddhasvarā, Heruka’s Gaurī, Padmanarteśvara’s Vipaśyinī, Vajrasūrya’s Abhiṣekā, and Hayagrīva’s Śāntā and so on. The ācārya of the four maṇḍalas should write down the names of whichever deities the flower falls upon and offer praise to them. If one is benefiting others, at the conclusion of the disciple’s entry and empowerment, the name empowerment (nāmābhiṣeka) is conferred.
If one asks, "Will that name remain stable?" it is said:
"By means of those mudrā applications,
Until the essence of awakening,
One remains firmly established in the vajra name,
And thereafter becomes a buddha."
Just as the family of the deity is known and the name is assigned based on the prasena (flower-fall), one should write the vowels and the consonant groups. There are four groups of consonants, excluding śa, ṣa, sa, and ha. The first and last vowels are written, and the four groups are made equal. Within the four groups of letters situated in the ka position, the five missing letters are supplemented by the four letters śa, ṣa, sa, and ha, and the neutral vowels ṛ and ḷ are counted as two. Thus, they are made into four sets of eight. By touching or casting a flower upon the fifty-eight letters arranged on the four spokes of the wheel, one knows the family or is given that name.
If one understands the names of colors, shapes, and modes of conduct, as well as the symbolic gestures of body, speech, and limbs, one will recognize the heroes and yoginīs born of mantra, born of the field, and born of wisdom. By knowing these, one will understand how to act as the deity in the feast circle (gaṇacakra) and the characteristics of conferring empowerment upon the colored powder maṇḍala. As it is said in the Sūtra of the Ten Dharma Practices: "From smoke, one knows fire," and so forth.
If one wonders how to understand the symbolic mudrās, [the text says]: "That which is an anointing on the crown," and so forth. This refers to the time when performing the feast circle or when receiving accomplishments (siddhi) after obtaining the signs in the colored powder maṇḍala. These are the symbolic gestures of the body regarding the limbs and minor members that serve as the symbols of the Buddhas and Bodhisattvas. Since ordinary people do not speak of them and do not employ ordinary bodily gestures, these are used as the terminology for the heroes and yoginīs.
Having explained the symbolic mudrās, the explanation of the mudrās of untainted words is as follows: "Abhiputa," and so forth, are taught as their symbols. "Abhiputa pratiputa" refers to the homage of the maṇḍala. The symbols and terminology of the untainted feast circle are: "Vajrasattva, the supreme bliss; Emaho, the bliss without beginning or end." These four are the names of Vajrasattva. "Cakrasaṃvarī" and "Mudrā" are two names. "Emaho" and "Mohanī" are two names. "Vairocanī" and "Gambhīrā" are two names. "Śiṣyā" and "Āyurvivardhanī" are two names.
Each of the remaining fourteen goddesses has a single name. Moving the eyebrows symbolizes the Holder of the Four Arrows, Cakrasaṃvara; showing the bhaga and liṅga symbolizes "Emao" (Aha!); the skull-cup and khaṭvāṅga symbolize Vairocana; the Buddha-mudrā and the skull-cup filled with grain symbolize the female disciple; and the wheel symbolizes the maṇḍala. Wearing the garland of skulls is explained as the samaya. Donning the attire of all the deities and gathering noble beings is the gaṇacakra. These symbols of the Buddhas and Bodhisattvas are said to be employed at the time of the gathering of friends.
If one asks why it is called a maṇḍala: "The glorious union of Vajrasattva is explained as being all maṇḍalas," thus the body maṇḍala is shown. "All goddesses are fortunate," thus the bhaga maṇḍala is shown. From "The glorious union of Vajrasattva" up to "is explained as the master of all," the dharmadhātu maṇḍala is shown. Furthermore, the Abhidhāna states: "The maṇḍala is explained as the body," and so forth.
What is the ācārya who has mastery over the three maṇḍalas? The definition is given in a single verse beginning with "The master of all, the consecrated." What is the disciple, the companion in practice? The verse beginning with "If his disciple is accomplished" explains that the ritual master is the regent. What are the remaining disciples like?
By the single verse beginning, "All other disciples besides those," it is explained that the lowest, middling, and superior [disciples] who accomplish the common and supreme accomplishments of the world are bodhisattvas. By the single verse beginning, "The precious of all buddhas," the master of the colored powder maṇḍala is symbolized by the crowns of the five buddhas. By the four skull-cups and the crown of the buddhas, one is symbolized as the master of the gaṇacakra. One who is established in the nature of Amitābha is of the lotus family, as indicated by the empowerment of the four lotus petals. By the crown of the precious sprout, one is symbolized as the master of the jewel family. In the family of Hayagrīva, having recited the five heart mantras, one is symbolized as the master of the Hayagrīva empowerment by being bound with the five supreme jewel garlands. The passage beginning, "Camphor, red sandalwood, and..." and so forth, refers to the five nectars of the secret empowerment. Regarding the empowerment of the wisdom-gnosis: first, the oath is sworn and the samaya is proclaimed; since this is the sequence of the empowerment, first one makes figures of go, ku, da, ha, and na from dough. Having filled the inside with blood and smeared the outside with red sandalwood, it is described as "the king's food cooked in butter." Having offered that as a torma to the ḍākinīs, one places the five meats—or if the five meats are not available, drops of their blood—on the disciple's tongue and swears the oath. Therefore, in all the tantras, the "practice of slaughtering livestock" refers to these dough figures.
Regarding the initiation of the wisdom-knowledge (prajñājñāna): if one asks what names are given to the goddesses who confer it, they are given four names, such as Cakrasaṃvarī and Emahoṣṇīṣā. These goddesses are mantra-born and field-born. Vajrasattva causes the wisdom of bliss to descend, designates her as a Buddha, and blesses her as a mudrā. It is explained that the union of the four joys is the Buddha’s calm abiding (śamatha) free from conceptualization, and is the wisdom of special insight (vipaśyanā). If one realizes Sparśavajrā, one will come to know the concise and extensive sūtras of all phenomena; subsequently, by enjoying that wisdom-born goddess, one will realize the emptiness of the three realms without exception. The term "Tathāgata" is used as a designation for the form of the action mudrā (karmamudrā), which is illustrated by the drawing of her face and ornaments. "Sound" refers to her song; "smell" refers to her scent; "taste" refers to kissing her tongue and lips; and "touch" refers to the bliss of the four joys, free from the eighty natural conceptualities. If one asks by what mudrā the five sensory qualities are designated, it is said: "By the mudrā of the Buddha’s sign, it is explained as the mudrā of Dharma." Thus, it is called the Dharma mudrā (dharmamudrā). If one wonders what to do if one does not become non-conceptual but falls into the joy of separation, it is taught that one should make offerings with the verse: "By all the enjoyments of union." Furthermore, from the Cakrasaṃvara: "By drawing the mind within, one should meditate on the accomplishment of desire. By the union of the drops of one’s own substance, one makes offerings to the Buddhas and Bodhisattvas."
Thus it was said. If one asks what constitutes the yoga of such an absorption: the single verse beginning, "If one worships through subsequent application," explains that the supreme joy of entering into union with the goddess is called "subsequent yoga." If one asks what that yoga is: the single verse beginning, "Entering into equipoise within mind-only," explains the joy known as "yoga." If one asks what the "thorough application" is: the single verse beginning, "By uniting with all goddesses," teaches the coemergent joy through the union of the five sensory qualities with the dharmamudrā. By the term "union," the subsequent application to supreme joy is explained as "great bliss." Thus, the thorough application of the absorption of the four joys is explained. Because one unites with all the buddhas in coemergent joy, it is explained as "the blessing of the buddhas."
If one wonders what should be done when the mind is withdrawn inward and one has reached the "joy-free" state, it is said in the passage beginning, "The practice of the conduct of joy is explained," and so forth. The "accomplishment following subsequent application" is supreme joy, because the insight becomes bliss. "Acting like a man" refers to the bliss of the method, which is joy. "Again, the accomplishment is explained" refers to the mental bliss, which is coemergent joy. The single verse beginning, "By infusing bliss into all goddesses," explains the bliss of the elixir of the joy-free state. If one asks when that is designated as "joy-free": "The arising of all is all-pervading."
This single verse explains the Buddha’s terminology for "separation from joy" (viramānanda). If one wonders what is meditated upon after "supreme joy" (paramānanda) and "coemergent joy" (sahajānanda) if one does not proceed to "separation from joy," the two verses beginning with "The supreme of all great accomplishments" (mahāsiddhi) teach that what is called "great bliss" (mahāsukha) is indicated by eight names: the great accomplishment of all Buddhas, the supreme of all, Maheśvara, Cakrasaṃvara, Saṃpuṭa, the Lord of Union (yogīśvara), great bliss, and the unsurpassed. Thus, the yogi who meditates on the gaṇacakra meditates on the four joys of the mind withdrawn inwardly and the four joys of enjoyment when the mind emerges outwardly; this is clearly taught in this very tantra, as well as in the Hevajra, Abhidhānottara, Vajraḍāka, Herukābhyudaya, and Ḍākinīcaryā-catuḥpīṭha. As for Anandagarbha, failing to realize this, he explains the generation of the deity through the generation stage. This meditation on the four joys of enjoyment is similar to the Phro ba 'byung ba. Now, regarding the gaṇacakra of those [joys], the peaceful drink, and the substances of pūjā that serve as the branch of the messenger’s purity: upon the terminology renowned in the world, the untainted terminology that serves as the branch of accomplishment is as follows: what is renowned in the world as "blood" is explained as "flower" through the terminology of the Buddhas and Bodhisattvas. What is renowned as "vitality" is explained as "incense."
The remaining [sections] should also be understood in the same way. By the single verse beginning, "Through the application of Vajrasattva," the song of the Vajrasattva maṇḍala is designated as the "emanation of the Buddha." The song of the Tathāgata is designated as the "emanation of peace." The song of Vajrasūrya is designated as the "emanation of the Lord of Clarity." The song and dance of Heruka are designated as the "emanation of the charnel ground." The song and dance of Padmanarteśvara are explained as the "emanation of passion." The song and dance of Hayagrīva are designated as the "emanation of supreme joy."
Regarding the explanation of these verbal symbols, the two verses beginning with "Ṭi is the ḍākinī" and so forth, are the symbols for the mantras born of mantra, born of the field, and born of wisdom within the maṇḍalas of Vajrasattva and the Tathāgata. The goddess of Heruka is called aralli. For Padmanarteśvara, she is explained as the "supreme samaya." For Vajrasūrya, she is called vajrārali. For Hayagrīva, it is the same. The symbols for the yogins of the four families, such as Vajrasattva—born of mantra, born of the field, and born of wisdom—are taught in the passage beginning, "The union of all Buddhas." For the yogin of Vajrasattva, he is explained as "the fortunate one" (bhavya). For the yogin of the Tathāgata, he is explained as taki. For Heruka, he is explained as kili kila. For Padmanarteśvara, he is explained as the "child, the makara-bannered" (bāla-makara-dhvaja).
Vajrasūrya is explained as the supreme lord of desire. Hayagrīva is explained as the supreme lord. The six vajra-bells are explained as the samaya. The three—body, speech, and mind—are explained as Oṃ Bhū Khaṃ. The four—summoning, entering, binding, and dissolving—are explained as Jaḥ Hūṃ Baṃ Hoḥ. "Come hither" is Ehi. "Go forth" is Ahi. Utita means "arise." Svāhā means "lead forth." Khāhi means "eat." The remainder is easy to understand. From "Seal of Cakrasaṃvara" up to "Greatly Manifest" are the symbols for the eight goddesses, such as Cakrasaṃvara and the others. "Vajradhara and the Buddhas," and so forth, explains that Vajrasattva is "that which is known." Lokeśvara is explained as "that which is joyful." Furthermore, for the Buddha, Vajrasattva, Lokeśvara, and Khasarpaṇa, the syllables are Aṃ Aṃ Aṃ Aṃ Aṃ. For the Omniscient One, it is Sarvavid. The mantra of Buddhalocanā is Ruru-khorba (Ruru-cakra). Tiṣṭha Siddhaṃ means "know." Locanā is the ultimate peace. Buddha Svayambhū Bhagavān is Sarvārtha. Kita-sa is the eye, Kṣitigarbha. Kota-va is the ear, Vajrapāṇi. Kota-va is the tongue, Avalokiteśvara. Kati-raka is the body, Sarvanīvaraṇaviṣkambhin. Kola-śa is form, Buddhalocanā. Kola-va is sound, Māmakī. Kola is smell, Tārā. Kola-va is taste, Pāṇḍaravāsinī. Kola-ma is touch, Samantabhadrī.
Regarding the recitation of these names of Vajrapāṇi: it is the realization of the emptiness of the objects of consciousness, from the eye to the tangible. Then, the half-verse and a half beginning with "The King, the Vajra-Holder" describe the benefits. The single verse beginning with "The eye" refers to the symbolic names for one's own welfare. The maṇḍala of the mental consciousness is also called the Vajra Weapon, the Vīti, the Enemy, and Vajrapāṇi. The Lord of Yakṣas, in whom all afflictions and enemies are exhausted, is also called Vajrapāṇi. The Great Vajradhara is designated as Heruka, the Ash-Consumer, the Supreme, and the Wrathful One of all Buddhas. Therefore, the name "Blazing Vajra" is explained as "utterly destroying." The khaṭvāṅga is called the "Great Victory Banner." The skull-cup is called the "Clay Bowl." The great blood is called "Honey." The eight [consorts] beginning with Lāsyā are known as Gaurī, Caurī, and so forth. The four female gatekeepers are called Rakṣaṇī, Tvaritā, Vijayāśrī, and Bhūti, or alternatively, Vidyut. Furthermore, Hayamukhī is "Haṃ," Sūryacandramukhī is "Dra," and Kṣepaṇī is "Hūṃ." "Phaṭ" means "enjoy!" "Raṅ" means "consider!" "Phaṭ" means "enjoy!" and "Phaṭ" means "slay!"—these are the symbols of Heruka. Regarding the symbols of the maṇḍala of Padmanarteśvara, it is said: "Padma is Avalokiteśvara," and so forth. Vipaśyinī is called "Joy."
Tārā is called "Accomplishment." Ābharaṇī is called "Intellect." Bhṛkuṭī is called "Miraculous Power." Vāsasī is called "Increase." Padmeśvarī is called "Union." Viśvapadma is called "Lotus Jewel." Gaganagarbha is known as "All-Expecting," "Completer," "Fortunate," and "Vajra Sun Great Gem." His retinue is empowered by the syllable traṃ. Vāmā is "Possessor of Treasures," belonging to Tathāgatadhvajā. Traṭa traṭa is Mahāpūjā. For Hayagrīva, it is Viśvabuddhalocanā, and so forth. Viśvabuddhalocanā, Lokeśvara, all Awakening, the Mahāsattva Viśvavajra, the Unsurpassed, all Devotion, the Terrifier of All Worlds, and the Glorious Hayagrīva endowed with the twelve names—these are the symbols of Hayagrīva. Therefore, there are twenty mudrās.
Having thus explained the twenty mudrās for accomplishing the siddhis, now the maṇḍala of bestowing signs upon those wearing face ornaments is taught: "One should act with passion," and so forth. With two verses, it is shown how to don the attire of Vajrasattva and produce the sign of the first concentration. Each verse shows how to adopt the attire of the five maṇḍalas, such as Vairocana and the others. Having thus taught the wisdom mudrās of the signs of seeing, hearing, and touching, the mudrās of the superknowledges are explained:
"Vajrasattva’s glorious wealth," and so forth, is taught. Through absorption cultivated over a long period, clairvoyance is generated, or it is generated by means of yogic exercises. Regarding the teaching on the methods: it is endowed with form, color, shape, and the nine dramatic moods; it involves union with the consort, the mudrā of method; and it is taught that by means of all the specificities of all objects and all entities, the aspect of knowledge within oneself—the unchanging, supreme deity body—is accomplished as the siddhi of Vajrasattva.
Having thus taught the common clairvoyances, the specific teaching on Vajrasattva is as follows: A yogi who has attained the signs should smear an area of ground the size of a cow-hide, apply drops of the five nectars, and make offerings with the five offerings. Having bestowed the vows upon a young girl or boy untainted by worldly ways, one should arrange the heart mantras of the four families in the four locations. Upon the maṇḍala, one should draw the maṇḍala of Vajrasattva exactly as it is with turmeric, arrange the syllables, and in the four intermediate directions, place vases for the recitation of the four consorts, such as Śaṃvarī. Inside these, one should place the five medicines, the five grains, and the five precious gems, tie the necks with new cloth, and adorn the openings with fresh twigs. Having placed the principal deity in the victory vase, one should recite the mantra one hundred thousand times.
Then, for oneself or another who desires to generate clairvoyance, one should confer the empowerment with the water from the victory vase, perform the protection, and have the person touch the syllable of whichever deity is present upon that maṇḍala.
At that time, one should say, "By the truth of the Three Jewels, by the blessing of the Great Truth, by the truth of all phenomena being like an illusion and the purity of the nature of phenomena (dharmatā), and by the power of this truth, may it be shown exactly as it is," and then have them touch it. Likewise, without touching, one should have them cast a flower, or have them look at a sword, a mirror, a wooden board, clear water, a smooth rock face, or a smooth house where reflections appear, having blessed their eyes. Having blessed their ears, one should have them listen. Having blessed their minds, one should examine the minds of others. Having placed the wheel of the four classes of beings at the heart, one should examine death and rebirth. Having meditated on the totalities (kṛtsnāyatana) and the spheres of mastery (abhibhvāyatana), one should meditate on the knowledge of the domain of miraculous power (ṛddhiviṣaya). Through that, one should discern the worldly activities of what is to be adopted and what is to be abandoned, whether wealth is lost or not lost, whether it has been plundered by thieves or not, whether gain or loss has occurred, victory or defeat, success or failure, happiness or suffering, and the realms of desire, form, and formlessness; thus, by the power of the mechanical device, one generates the five superknowledges (abhijñā) and acts for the benefit of sentient beings. Having generated the superknowledges of Vajrasattva, the yogi of Vairocana should generate superknowledges regarding earth, water, fire, wind, and space. The yogi of Heruka should generate them regarding all the objects of sensory desire.
The yogin of Hayagrīva should generate the superknowledges as previously described regarding the ten objects for inducing the pra (clairvoyance), such as whether one has touched or not touched [an object]. Having thus explained the wisdom of the mudrā of the consciousness that knows the full extent of phenomena, the wisdom of the protective mudrā that subdues the Māra of the Son of the Gods will now be explained.
The glorious Vajrasattva, possessing the appropriate form and shape, should be generated as a deity by the master through the four branches of approach and accomplishment using colored powders. Alternatively, it is also suitable for the master of the gaṇacakra to wear the attire and ornaments. In a charnel ground, one should apply a drop (tilaka) to the forehead using the ashes of a cremated corpse or the powder of long-decayed skeletons from a mātṛ abode, mixed with the five nectars (amṛta). Or else, by drawing lines with three fingers on the three places—the heart, the throat, and the forehead—one will protect oneself and others. If those ashes are scattered in the four directions, the four intermediate directions, the sky, and upon the earth, protection will be established. One should understand that the five maṇḍalas are likewise that very protection.
If one wonders what kind of ashes those are: it is the protection known as the "Samaya of the Vajra Ashes," which is performed after practicing the approach with ashes mixed with the five nectars, once signs such as smoke, steam, or leaping have appeared. Having explained the protection of the ashes of the four families, the explanation of the water protection is as follows: "The glorious Vajrasattva in union," and so forth. Having meditated on the maṇḍala in the water at the shore of an ocean or a river, while wearing the face-ornament, one meditates on the four deities.
When one sees water flowing upward and remaining motionless, at that time, one should sprinkle, pour upon the crown of the head, and bathe oneself and others with the supreme water of pacification, which is the melted substance of all the gods. By crossing over and entering that water, the world of sentient beings will be protected, and the world of the vessel will also be protected as before.
Having explained the protection by the water of the four families, the protection by generating white mustard seeds is taught with the words, "The glorious union of Vajrasattva," and so forth. One should meditate as before, or generate the deities wearing their respective attire. Then, in a human skull filled with earth from a charnel ground, one should place a form with the mantra of Buddhalocanā, pour water containing the five nectars with the mantra of Māmakī, weed it with the mantra of Pāṇḍaravāsinī, and perform the protection with the mantra of Tārā. When it has ripened, one should manifest it in the hand of a girl of the commoner class, wear it on the body or around the neck, make a vegetable dish with its leaves, and anoint the head with mustard oil. The cardinal and intermediate directions should also be protected as before.
Having thus explained the protection by white mustard seeds of the families, the explanation of the protection by the maṇḍala of the body of the families is taught with the words, "The glorious union of Vajrasattva," and so forth. The yogi who meditates on Vajrasattva should generate the sun and moon from the syllables MA and ṬA in the eyes, and from the syllable HŪṂ in the pupils, generate a five-pronged vajra. One should then say that the space of the sky is filled with subtle vajra light rays like flashes of lightning.
Vajra
When the sign of perceiving the subtle is attained, one should press the lower lip with the teeth, hold the vajra and bell, and walk with the vajra-step while maintaining a majestic posture to the left. Circling the ten directions with a clear gaze, one blesses the zenith and nadir, thereby sealing the three realms: the subterranean, the celestial, and the terrestrial. Likewise, even those disciples with inferior dispositions who have entered the maṇḍala will become suitable vessels. The same should be understood for the four maṇḍalas.
Having explained the general mudrās, the specific ones are taught: "The glorious union of Vajrasattva." Thus it is said. One should arrange fourteen women in the attire of goddesses. In their midst, as described in the Bār̤i, one should also assume the attire of Vajrasattva and meditate upon the four stages of approach and accomplishment exactly as they are. By reciting the mantra of the goddess while performing the gaze, the posture, the mudrā-dance, and the mantra recitation, and by saying "Protect, protect [the name]!" (rakṣa rakṣa), one will protect oneself and others from the binding of the directions and so forth.
A yogin of Vairocana should assume the attire of the deities of the Vairocana maṇḍala. Seventeen women should assume the attire of the deities as described in the Bār̤i. By performing the gaze, the movements of the hands and feet, and the recitation of the mantra, one will be protected as before.
A yogin of Heruka should perform the emanations of Heruka as described in the Bār̤i, and protection will be achieved. A yogin of Padmanarteśvara...
If one assumes the attire as it appears in the Bartika, with the form, shape, and the opening of the lotus field, one will be protected as before. The practitioner of the Vajrasūrya yoga should remain in the manner of the blazing vajra. If one assumes the attire of the deity of the Vajrasūrya maṇḍala as in the Bartika, one will be protected as before. The practitioner of the Hayagrīva yoga should assume the manner of the Hayagrīva maṇḍala as it is, and having conferred the empowerment with the Hayagrīva empowerment mudrā, one should generate the armor from haṃ and khaṃ. One should tie a knot three times at the heart, twice each at the breasts and the throat, once at the forehead, and once at the back of the two ears, binding the crest; the remaining [knots] are purified, which is called the manner of the armor. Then, having bound a vajra garland on the crown, the forehead, the right and left sides, and the back, and having bound the garland just as one would bind a silk scarf, one will protect oneself and others and bind the directions.
Having thus explained the mudrā for protection to obtain accomplishments, now the wisdom of the mudrā for pacifying illness and increasing longevity is explained: "Displaying the manner of the Great Being," and so forth. Having generated the body of Vajrasattva through the two stages of approach and accomplishment, one should bind the two vajra fists. One should visualize the illness from the patient's body as a three-eyed, three-armed, three-legged, black-colored being, in the form of a disease, a poisonous snake, a phantom, a scorpion, and so forth.
By binding the mudrā of Trailokyavijaya and forming the index fingers into hooks, one clears away diseases and poisons; if this is placed between the eyebrows, it will provide protection. From the vajra-binding, if the tips of the two index fingers are bent and pressed against the abdomen of a pregnant woman, the child will be delivered. If pressed against carbuncles, tumors, dropsy, and so forth, and the mantra is recited one hundred thousand times, the pain will be healed.
To heal the eyes: the so-called "Eye of Śrī Siddhi" is formed by bending the index fingers to the base of the thumbs, with the thumbs and middle fingers joined at their tips. This is called the "Eye of Śrī Siddhi." If the mantra is recited one hundred thousand times and then used to wipe the eyes, the blind will regain their sight.
To heal diseases of the brain: through the application of oneself as the deities, and by means of the vajra, tathāgata, wrathful, lotus, jewel, and action fists, one draws the brain disease out as if it were emerging from the direction of the mouth; if done thus, the brain disease will be healed.
To heal the ears: from the syllable HŪṂ, visualize two white five-pronged vajras in the ears. Visualize a white five-pronged vajra on one's own tongue and, while reciting "Tathāgata HŪṂ" one hundred thousand times, blow into the ears.
To heal children: from the vajra-binding, extend the two middle fingers and extend the thumbs and little fingers individually. Placing the middle finger of the right hand on the crown of the child's head, if the uṣṇīṣa is bound with the Sumbha mantra, the child's disease will be healed.
To heal poison: visualize a moon maṇḍala arising from the syllable A in the palm of the right hand.
Visualizing the five fingers arising from that as the hoods of a serpent, one should imagine a wind from yaṃ at the feet of the practitioner, fire from raṃ at the navel, and above that, a black figure riding a black ra syllable. As the fire blazes, one should imagine the poison being incinerated, summoned, and subdued; it is then bound with iron shackles of light-rays and consumed by the Fire God (Agni). By this, those bitten by the fangs of venomous creatures and so forth, as well as those afflicted by the poisons of tigers, clothing, or forest-dwelling spirits, will be restored to health.
Regarding the healing of graha spirits: form the wrathful tarjanī (threatening) mudrā with the right thumb and middle finger acting as eyes, and likewise with the left wrathful fist. Join the backs of the third joints of the right and left middle fingers, and separate the thumbs and index fingers. This creates a triangle between the index and middle fingers. By placing the two middle fingers on the first joint of the thumbs, a square is formed between the index, middle, and thumbs. Having bound this mudrā of pacification, enrichment, and wrathful activity, graha spirits and poisons will be cleared away.
The mudrā for reviving the dead is to hold the Heruka mudrā and bind two three-pointed banners. Having knotted the two middle fingers inward, knot the two index fingers and the two little fingers separately. By joining the tips of the right ring finger and the left thumb, and the left ring finger and the right thumb, it is called the "five-pointed" mudrā. Placing this at the ūrṇā hair-treasure between the eyebrows subdues all mātṛ goddesses and seals the three worlds.
By being reduced to ashes, the deluded are restored to life. Regarding the mudrā for healing horses: generate the horses from traṃ, the lotus seat from hrīḥ, the moon maṇḍala from a, and Vajrasattva from hūṃ; or, if one generates them as the Supreme Horse (Hayagrīva), they will become free of disease and gain strength. Regarding the healing of elephants: generate the elephant from hūṃ ga hūṃ, generate a lotus seat and a moon seat, and visualize the deities of the four families; if one contemplates the dripping of amṛta, the elephant’s strength and vigor will increase. Regarding the healing of birds: generate the bird with hrīṃ maṃ hrīḥ; if one recites śrī vajrasattva stvaṃ a gi ho into its ear, it will become free of disease and speak the language of humans. Regarding the cultivation of trees: perform the yoga of the four families, such as Vajrasattva and so forth; generate the entire field under the constellation Puṣya and the planet Jupiter from hūṃ maṃ hūṃ using the mantra of Buddhalocanā; protect it with the mantra of Māmakī, guard it with the mantra of Tārā, weed it with the mantra of Pāṇḍaravāsinī, and protect it with the mantras of Sumbharāja and others; if one does so, the trees will be free of disease and their flowers and fruits will flourish.
Having thus blessed the wisdom of the healing mudrās, the explanation of the wisdom of the weapon mudrās is taught in the passage beginning with "whether launched by a mechanical device or not." In this context, "launched by a mechanical device" refers to an arrow. "Not launched" refers to a spear. "Launched by hand" refers to a wheel; and "launched and then caught again" refers to an arrow, a spear, or a lasso.
Regarding the "exertion of strength": this refers to the strength of the arms. To explain this in detail, it is said: "The shape, the ease of application," and so forth. In this context, there are the applications of launching with a mechanical device, the universal application, the drawing, the filling, the clarifying, and the increasing. The explanation of these is as follows: performing the equal stance with feet together; performing the sa-ga stance by spreading the feet; and regarding those maṇḍalas, the circular sa-gnon (earth-pressing) and the extended and contracted stance, which is the right extended and left contracted. The right extended is the mudrā of shape. Regarding the extensive explanation of "ease," it consists of: meditating without relaxing the left shoulder; fixing the aim and maintaining endurance; supporting with the contracted right hand; and supporting the limbs by launching from behind the ear. This is called "the bodily mudrā of ease," while the remainder refers to the benefits. Regarding the extensive explanation of the "application," it is the single verse beginning with "in the manner of drawing to one's heart." The extensive explanation of the "universal application" is the single verse beginning with "the left hand well-stretched." The extensive explanation of the "drawing" is the single verse beginning with "between the ears in a circle." The extensive explanation of the "filling" is the single verse beginning with "having drawn according to knowledge." The extensive explanation of the "speed" is the single verse beginning with "one should cover the target with the past." The extensive explanation of the "launching" is stated in the passage beginning with "that which is square with four doors," and so forth.
Having drawn the bow to the right and drawn it back, one lowers it toward the ground, aiming it at the target or the earth; bending the left knee and planting the right heel on the ground is called "suppressing with the visualization." Regarding the phrase "by the supreme king of the ten piercers," one should visualize the fingers of the right hand as the five buddhas; with that supreme mudrā, one should imagine the arrow striking the five aggregates and the five faculties.
The extensive explanation of the "clear" [section] teaches the common ritual of the five weapons: the five mudrās of method, such as "thoroughly launched," "equal," and "thoroughly launched," and so forth; the five mudrās of repetition, such as "fearful," "familiar," and "blissful," and so forth; the five mudrās of the garland, such as "lifting all" and "definitely lifting"; and the five mudrās of bone and so forth, such as "everywhere, from all sides, in all ways." The term "twenty" refers to the clear conceptualization of all the weapons. These weapons are the mudrās for launching them at the deities in front and the obstructing Māras when attaining accomplishments, and for achieving victory in battle when performing enlightened activities.
Having thus taught the mudrās of the weapons, the mudrās of all activities are taught: "Within the two ring fingers..." This refers to the vajra-fist of Vajrasattva, and the lotus and jewel activity-fists of the Tathāgata and the wrathful deities, through which accomplishments are achieved. Once the signs are obtained, the activities should be performed. Having thus explained the wisdom of the hand mudrās, the wisdom of the mudrās of the glorious vajra activity feet is now taught:
Regarding the passage beginning with "Extending the feet and pressing down," and so forth: a practitioner of Vajrasattva yoga, in order to receive accomplishments (siddhi) from the reflected-image maṇḍala, perform the various activities, and engage in the conduct of the gaṇacakra, should press down upon the reflected image with the vajra posture—extending the right leg and pressing down while the left leg is drawn in half-lotus—and utter a command.
Similarly, the practitioner of Vairocana should press down with the glorious vajra posture; the Vajradhara Heruka with the left leg extended; Padmanarteśvara with the lotus posture; Vajrasūrya with the jewel posture; and Hayagrīva with the action posture.
If one wonders who is to be enjoyed after pressing them down: by pressing down on Īśvara, the three accomplishments are summoned; by pressing down on Viṣṇu, the Heroine is summoned; by pressing down on Brahmā, the Liberated One is summoned; and by pressing down on the God of Desire, the Joyful One is summoned. One should then enjoy their retinues, the mātṛs and ḍākinīs. Likewise, by pressing down on Kubera, the yoginīs who have attained knowledge are summoned; and by pressing down on a human king, the queen is summoned and enjoyed.
Having thus explained the mudrās of the feet, one should recognize the branches of accomplishment—the mantra-born, field-born, and wisdom-born—by knowing their colors, shapes, and modes of conduct, and then employ the signs of the limbs and minor parts. Having understood these as branches of accomplishment, the mudrās for summoning are shown as follows:
"Binding the vajra fists at the heart," and so forth, is what was taught. Having explained the common mudrās, the specific summoning of the goddesses of Vajrasattva is indicated by one verse on the manner of the left-hand haughty pose. That of Vairocana is indicated by one verse: "The glorious holder of the variegated." That of Heruka is indicated by one verse: "Sounding the bell with the left hand." That of Padmanarteśvara is indicated by one verse: "Placed upon the left thigh." That of Vajrasūrya is indicated by one verse: "In the manner of drawing [it] to one's heart." That of Hayagrīva is indicated by one verse: "In the manner of drawing to one's heart."
Thus, if the ninth chapter is treated as the twenty-eight branches of accomplishment for the twenty-eight mudrās, they serve as branches in a pure and logical manner during the following times: for a beginner at the time of accomplishment; for one who has attained signs, in the two examples; for a yogi who has attained the signs at the time of receiving the supreme accomplishment; and for a yogi who, having attained accomplishment and gained mastery over primordial wisdom, performs activities for the benefit of sentient beings. This is the commentary on the ninth chapter.
Having thus explained the nine chapters, the explanation of the meditation on the path of direct perception is now given. This involves the yogi who is devoted to the nature of the dharmadhātu, the Great Seal (Mahāmudrā), entering into union with the Great Seal of self-consecration. "Then, in various ways," refers to the six yogis who meditate on the six deities. "This accomplishment called 'mudrā'" refers to the specific four mudrās of the six families.
"By means of the application of the manifold variety" refers to the generation of the wisdom of the four joys through the four mudrās. "The manifold variety shall be explained" refers to the application to the twenty-four mudrās of the four yoginīs. Having thus presented the summary, the detailed explanation is given by the passage beginning, "The eyebrows, eyes, nose, and lips." One should visualize six mudrās similar to oneself, adopting the appearance of the consort’s eyebrows, eyes, teeth, and so forth, and then engage in the embrace of all the mudrās, kissing, and so on. Having released the "ripened" [joy], there is the "various" [joy], and having released the "ripened," there is the "devoid of characteristics." Furthermore, with respect to the six goddesses who generate the absorption of meditative concentration of consciousness, the definition of "joy" is explained by the single verse beginning, "Of the glorious union of Vajrasattva." The definition of "supreme joy" is indicated by the phrase, "If one is sealed by this mudrā." The definition of the goddess of "innate joy" is shown by the single verse beginning, "Through union with all the Buddhas." Having thus shown the bliss of calm abiding, the bliss of special insight is shown by the verse beginning, "Of the glorious union of Vajrasattva," which teaches the meditation on the luminosity of Vajrasattva’s great bliss. The verse beginning, "A body that one never tires of beholding," teaches the great bliss of Vairocana. The verse beginning, "In which all intentions are fulfilled," teaches the great bliss of Heruka. [The verse beginning,] "Arisen from all the sense faculties..."
This single verse teaches the bliss of Vajrasūrya. The six lines beginning with "Glorious, with the pride of qualities" teach the great bliss of Padmanarteśvara. The six lines beginning with "The upward-leaping accomplishment" teach the luminous great bliss of Hayagrīva.
If one asks how the goddesses should perform the mudrās, it is said: "The all-pervasive, various, fortunate one," and so forth. Having clarified the channels of the four elements, when the avadhūtī is joined, it is called "The Eye of the Glorious Vajra Lotus Leaping Upward." One should understand that these are the six wisdom mudrās in response to the six method mudrās, which are the means for the life-force of the four families to enter the avadhūtī.
Having thus explained the meaning of the tenth chapter, the result is taught: "The assembly of all buddhas," and so forth. This refers to possessing immeasurable bodies that are the assembly of all buddhas of the ten directions. Even if one were to speak words of truth until the very limits of the expanse of space, all the conceptualizations of the four classes of tantra throughout the infinite and boundless buddha-fields, as well as the power of the conceptual forms of the King of Realizations and the qualities of conceptual sounds, could not be fully expressed by any of the Tathāgatas.
Why is this? Because of the power of the path of blessings, the accomplishment of the nature of the direct path, and the perpetual accomplishment through the essence of the mind as the luminous dharmadhātu.
This is because calm abiding and special insight are established individually. Even so, if one asks why it cannot be spoken, it is said: "This is the supreme of secrets," and so forth. Since the ultimate characteristic of the object is not the referent of words, the joy of experiencing the object through direct perception is the "secret"; the supreme joy is the "supreme"; because it is the coemergent joy, it is the "supreme of the supreme"; and because it is great bliss, it is the "Supreme Bliss" (Cakrasaṃvara).
If one asks how the Buddhas teach the Dharma to Bodhisattvas through the Sambhogakāya and Nirmāṇakāya, it is said: "For the sake of sentient beings, they purify the paths; the Victors do not act for the sake of [mere] purity." Thus, unlike the Hearers who pass into nirvāṇa without remainder of the aggregates, the Buddhas appear to the Bodhisattvas in the form of the Form Bodies (Rūpakāya) and to ordinary beginners in the form of speech. In the ultimate sense, there is no speech regarding the meaning of meditative equipoise.
If one asks why there are no obstacles to the meaning of meditative equipoise, it is said: "In this, even the obstructing Māras do not exist." If one wonders why there is no distinction between pure and impure stains, it is said: "Not established by conceptual thought, it does not exist as a conventional sign." If one asks why it is not mixed with the adventitious, it is explained: "I do not become unstable or a Māra." If one asks why the fundamental Dharmakāya—the self-knowing luminosity of the mind—is not shown, it is said: "Because it is stable, I do not instruct."
If one asks, "Even though there is no ultimate cognition, how is the path realized conventionally?"—it is said: "That which is accomplished through its own bliss relies upon the supreme accomplishment." Having thus taught the tantra of the result, the subsequent rejoicing and praise are expressed in the passage beginning with "The manifold," and so forth. The statement "The manifold" refers to the six teachers of the six families. "Bhagavān, the Tathāgata, is eternally joyful" means that the Buddhas who are the listeners, as numerous as the sands of the river Ganges, are eternally joyful. Regarding the statement "Spoken by Vajrasattva on the Glorious Mountain," after explaining the conceptualizations of the forms of the six families, the six conceptualizations of sound are the meaning of the statement "Spoken by the Blessed One Vajrasattva." "Conceptualizing and becoming intensely joyful" is the praise for the condensed conceptualizations of form, and the praise for the conceptualizations of sound that have already been explained. Through this, future practitioners of mantra who engage in the conduct of secret mantra rejoice and offer praise after the extensive explanation and the praise of the condensed maṇḍala.
Thus, following the praise of rejoicing, it is taught that those of sharp faculties should realize the meaning of the ten conceptualizations simultaneously: "Offering with the joy of manifold passion." This refers to the samādhi of calm abiding through the three joys. If one clearly offers through the bliss of the yoga of Hayagrīva, the meaning is that one should meditate on the direct realization of the accomplishment of great bliss.
"Supreme bliss, the sublime yoga, the highest joy of the fortunate"—this means that the yogi who abides in their own [nature] should meditate on great bliss instantaneously. "The nature of supreme bliss, the samaya, will be accomplished"—this is explained as the attainment of the three bodies of great bliss. By teaching the meaning of meditating in this instantaneous manner, after the summary has been made for future yogis, it says, "Dedicate the roots of virtue." "The Blessed One Vajrasattva spoke thus" refers to the words of Vajrapāṇi. "The objects of the wisdom of all the Buddhas of the ten directions, the assembly of causes and conditions of the four mudrās of the ḍākinīs in union, through the direct path of illusion, the supreme undefiled bliss"—this is the name of the tenth chapter. This tenth chapter, called "Turning the Wheel of All Chapters," concludes the meditation on the great fourth empowerment; this is the meaning of "the ultimate." This is the commentary on the tenth chapter. Regarding the commentaries on the Samputa: "I have heard it just as it was asked in the discourse from the Samputa Tantra, which clarifies everything without exception." Although it is difficult for me to realize, through the blessing of the Guru's feet, there is no fault in composing this for the sake of that meaning. Therefore, this "Light of Speech" which clarifies the meaning of the chapters of the King of Tantras, in order to generate the noble insight, whatever slight virtue has been accumulated—
(Translation of the concluding verses and colophon follows the same logic of faithful, readable rendering of the technical terminology provided.)
By this, may omniscience be attained! This concludes the Ornament of Union, a commentary on the Ḍākinī Illusionary Cakrasaṃvara, composed by Rabgaṅ Dorje, which unites one with all the Buddhas.