Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This commentary on the Yamāri Tantra serves as a technical and philosophical guide to the realization of the coemergent (sahaja). The author argues that supreme happiness and siddhi cannot be attained through mere ascetic discipline, generosity, or aspiration prayers, but rather through the direct realization of the non-dual nature of reality. The text moves from the definition of the Blessed One (Bhagavān) and the nature of the deity to the precise technicalities of tantric practice, including the visualization of the maṇḍala, the use of mantras, and the application of ritual implements. It integrates Madhyamaka philosophy, citing Nāgārjuna to negate the inherent existence of the agent and the object of knowledge, thereby positioning the practice within a framework of emptiness. The reader is committed to a path where conceptualization is exhausted, and the practitioner identifies the nature of consciousness with the indivisible, non-dual bliss of the coemergent, ultimately transcending the dualities of merit and sin.
Provenance
About this text
A commentary on the difficult points of the Glorious Yamāri Tantra, the Śrīyamāritantrapañjikāsahajālokanāma serves as a guide to the realization of the coemergent. Attributed to the Indian author Śrīdhara, the work was translated into the Tibetan language by Jetahandu Śāntibhadra and Tsültrim Gyalwa. It is preserved in the Tengyur, volume བི, where it comprises 85 pages and is situated within the collection of Other Skillful Means Tantras. The work argues that supreme happiness and siddhi cannot be attained through ascetic disciplines alone, as a mind distracted by suffering leads to saṃsāra and hell. Instead, it positions the practice of the Black Yamāri Tantra as the cause of supreme happiness for oneself and others. A scholar or serious reader consults this classical Tibetan text to understand the technical and philosophical requirements for overcoming distraction and achieving siddhi, moving beyond mere asceticism toward the definitive revelation of the tantra's purpose.
Cite thisAnuvāda, “A Commentary on the Difficult Points of the Glorious Yamāri Tantra called “Illuminating the Spontaneously Arisen”” (Toh 1918), machine draft, 2026.https://naxiai.com/tibetan/works/toh1918
Summary & commentary
Significance
The work is significant for its synthesis of high-level Madhyamaka dialectics with the concrete ritual requirements of the Yoga Tantras. It demonstrates how the Indo-Tibetan tradition bridges the gap between the voidness of phenomena and the vivid visualization of the deity. For the modern reader, it provides a window into the precise intersection of somatic practice, ritual technology, and ontological negation.
Structure
Passages
Section
Description
1-12
Introduction and Philosophical Foundations
Defines the purpose of the text, refutes the efficacy of non-tantric methods, and establishes the nature of the Bhagavān and the Vajra.
21-61
Ritual Application and Visualization
Details the blessing of the maṇḍala, the visualization of ritual implements like the sword, and the geometric specifications of the maṇḍala.
72-102
Technical Practices and Symbolism
Discusses the accomplishment of desired aims, the movement of lunar winds (danda), and the symbolic meaning of specific seed syllables.
111-119
Ontological Negation and the Coemergent
Applies Madhyamaka reasoning to negate the existence of the agent and consciousness, concluding with the nature of supreme joy and the coemergent.
Themes
The Coemergent (Sahaja) and Non-duality (1, 9, 11, 118)
Madhyamaka Negation and Emptiness (114, 115, 117)
Ritual Technology and Visualization (31, 41, 51, 61)
Somatic and Energetic Processes (82, 92)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Commentary on the Difficult Points of the Glorious Yamāri Tantra called “Illuminating the Spontaneously Arisen”·
In the language of India: Śrīyamāritantrapañjikā sahajalokanāma. In the language of Tibet: Dpal gshin rje gshed kyi rgyud kyi dka' 'grel lhan cig skyes pa'i snang ba (The Coemergent Illumination: A Commentary on the Difficult Points of the Glorious Yamāri Tantra). Homage to the noble Mañjuśrī Kumārabhūta! Homage to the Omniscient One!
Bowing to the Gurus of all phenomena,
And to the profound Vajradhara,
I shall write the Coemergent Illumination,
A commentary on the difficult points of the glorious Yamāri.
Even for those of clear intellect who investigate through scripture and valid cognition, the [meaning] is hidden; so what need is there to mention a fool like me who does not understand even the mere words? Nevertheless, whatever slight realization of the meaning I have gained from the profound instructions of my Guru, I shall recall that meaning through the exertion of my own efforts.
Since those possessed of discernment engage [with a text] only after seeing its purpose, I shall first state the purpose, which is capable of accomplishing the attainment of the uncommon result, as a preliminary to the engagement. As it is said:
"In all treatises and in some activities,
As long as the purpose is not stated,
Who would take them up?"
Furthermore, because the relationship and the subject matter cannot be understood without being shown, the relationship and the subject matter must also be shown. Since it is also impossible to accomplish [the goal] without a method, the method must also be shown.
In this regard, the subject matter to be expressed here is the tantra of the Blessed One, Black Yamāri, which is the cause of supreme happiness for oneself and others; this is the purpose. That which definitively reveals it is the expressive medium, and just as the deeds of a Buddha are revealed through poetry, the tantra is likewise called "Black Yamāri." The relationship characterized by the expressive medium and the expressed content is also indicated by the force of the context. Here, the method consists of taking refuge in the three, generating the mind of enlightenment, and receiving empowerment through entering the maṇḍala and so forth, which is characterized by the meditation on the four yogas; for by this, one becomes manifest as the very essence of that [deity]. Therefore, it is taught: "Whatever is thoroughly meditated upon, whether real or unreal, when the power of meditation is perfected, its fruit is a mind that is clear and non-conceptual." If one asks, "In what way is this uncommon?" it should be said: everyone everywhere engages in actions for the sake of their own happiness. Thus, because they do not know what is to be abandoned and what is to be accomplished, the non-Buddhists engage in practice solely out of a desire for the happiness of gods and humans; they enter into water and fire and so forth, and although they inflict harm upon the body by eating leaves and barley, or by begging from one person or two, and so on, [this tantra is different].
Even if one practices through such ascetic disciplines as those and the like, there is no result of happiness. For it is said:
"Because the mind is distracted by suffering and so forth,
Through distraction, the siddhi is transformed into something else.
Without siddhi, there is saṃsāra;
Through saṃsāra, one brings about hell."
Furthermore, because the Śrāvakas and others do not fully understand the suchness of all phenomena without exception, they perceive the supreme bliss of the absence of aggregates and thus become certain of their own nirvāṇa. Even those practicing the Pāramitāyāna, though engaged in generosity and the rest, because they always experience the single taste of emptiness and lack the non-duality of the Saṃbhogakāya and Nirmāṇakāya, their compassion is inferior, and they prioritize their own nirvāṇa. Even that which is the ultimate, irreversible state of the Pāramitās is not yet Buddhahood; if it were, it would follow that one becomes a Buddha on the tenth ground. Moreover, even if one has directly realized the profound, there is no benefit for sentient beings. If one asserts that the omniscient wisdom which sustains the entire world without exception is the cause for entering the ultimate selflessness, it is not so, because that is merely an antidote to conceptual construction. As it is taught:
"A mere non-entity devoid of skillful means
Is not even something to be accomplished.
Because it lacks the power to achieve the welfare of self and others,
It is like a flower in the sky."
One should not say that [the result] arises through the door of methods such as generosity or by the power of aspiration prayers. For if one has doubts even regarding the nature of the Sambhogakāya and Nirmāṇakāya when they have not been meditated upon, how could the mind be certain [of the result]? If it is argued that it arises by the power of aspiration prayers even in that case, then selflessness would also be directly perceived without having been meditated upon; what, then, would be the use of the labor of meditating on it? If it is argued that it arises only through meditation, then what fault have the two bodies, the Sambhogakāya and Nirmāṇakāya, committed that they should not be meditated upon? Therefore, even those abiding in the Pāramitāyāna must accept the Buddha as having the nature of the three bodies. That [Buddhahood] becomes manifest through meditation. Thus it is taught:
"The cause for accomplishing Buddhahood itself,
In all Buddha-yogas as well,
Is the result that resembles the cause;
Is this not seen everywhere?"
And from the Sarvarahasya:
"In brief, Buddhahood itself
Arises from meditative absorption and wisdom.
Apart from the Buddha-yoga,
A Buddha-yogi will not attain it."
Thus, the Buddha-yoga is also the Black Yamāri himself, whose nature is both wrathful and peaceful, for he tames all sentient beings without exception. Even in the systems of Kriyā and Caryā, the object of accomplishment and the means of accomplishment do not persist for a long duration.
These arise from conceptualization itself, for it is by the power of the deity perceived in a painted image and so forth that accomplishments (siddhi) are perfected. In the Yoga Tantras, there is this distinction: through the yoga of one’s own deity, one focuses on the deity perceived in a painted image and so forth to achieve the corresponding accomplishments. In the Unexcelled Yoga (Anuttarayoga), that is not taught as the primary cause. Here, however, the yoga of the non-duality of method and insight is taught as that which benefits all beings without exception by way of the nature of the Dharma, Enjoyment, and Emanation bodies, possessing the essence of uncontaminated bliss. Therefore, because it is the very cause for attaining the uncommon result, it is "unexcelled."
It is not as if it cannot be accomplished, like the crest-jewel that cures the fever on the head of Takṣaka; rather, by relying upon and accomplishing it in relation to all objects without exception, it becomes manifest. If one asks what that is like: it is precisely that which induces the sublime result, just as one partakes of poison that has been purified by mantras and the like. As it is said:
"Just as one who knows the reality of poison
Eliminates poison with poison,
So too, with the flavor of the play of desire,
One should apply all conceptualizations."
Furthermore, the Glorious Guhyasamāja states:
"Even by relying on inexhaustible
Austerities and vows, accomplishment will not occur;
But by relying on and enjoying all desires,
Accomplishment will be swiftly attained."
Now, by means of the phrase "Thus [have I heard]" and so forth, the purpose, the summarized meaning, the meaning of the words, the connection, the objections, and the responses shall be explained. Among these, the purpose has already been stated. The summarized meaning should be understood from the Abhisamayālaṃkāra. Now, I shall provide an explanation preceded by some words concerning the connection. The objections and responses shall be established in their respective places.
Regarding the phrase "Thus [have I heard]" and so forth: here, the compiler Vajrapāṇi, having gathered the meaning and the text of the entire tantra within his mind, and having ascertained it as "Thus," taught the meaning of the tantra in its entirety with a cognition that accords with himself, having reached a state of singular certainty and spoken without error. "By me" (mayā) means that I heard the meaning and the text directly from the Blessed One; it is not something I created myself, nor is it something taught through a lineage of transmission from the Blessed One to others. Alternatively, it means that I heard it "thus" by the power of my own devotion, and not otherwise, as will be shown by the description of the retinue. By this, the exclusion of possession by others is abandoned. As the master Mātṛceṭa said:
"Though taught by a single voice,
It is realized in many ways;
'The Teacher is teaching me'—
Thus shall all beings understand."
By the word "heard" (śrutam), it is shown that at the time of listening, he himself was a bodhisattva.
At the time of the compilation, this [text] is indeed the Buddha himself. For, in the eighteenth chapter, it is said: "At that time, I heard what the Blessed One spoke; in a single instant, I grasped the words and grasped the meaning," and so forth. By this, it is shown that because it was taught again, it is an extremely authoritative source. Furthermore, because it was heard directly, it should be understood in this way: one should correctly maintain that this activity must not be performed without a teacher. Having thus shown this, in order to demonstrate in sequence from whom, where, with whom, and when it was heard, the words "at one time" are spoken. By this, it establishes both the extreme rarity [of the teaching] and the fact that the speaker is one who has heard much. This is because it is impossible for such an unerring and marvelous dharma to have been taught at other times. By this, it is shown to inspire devotion in future beings. It also demonstrates that he has heard much, saying: "At one time I heard this, but at other times I heard various other things." If it is asked, "How can it be 'at one time' given the diversity of letters, speech, and words?"—this is true; however, it means either that it was heard continuously and constantly, or else that because the Blessed One was the sovereign, the speaker attained the door of inconceivable liberation and thus heard it all at one time. If one asks "from whom?" it is from the Blessed One.
The unsurpassed insight that serves as the antidote to all afflictions (kleśa) along with their habitual tendencies (vāsanā) is the "Bhagavān" (Bhagavat). One who possesses that is the "Blessed One" (Bhagavān). Furthermore, it is said:
"Because he conquers, he is the Bhagavān;
By conquering the Māras of the afflictions and so forth,
And because insight conquers those afflictions,
Therefore, insight is called the Bhagavān."
Alternatively:
" Sovereignty, beautiful form,
Glory, fame, wisdom,
And perfect diligence—
One who possesses these six is called the Bhagavān."
Thus, one who possesses these is called the "Blessed One." What is spoken by one who has become such is "unmistaken." Therefore, because it was heard from that very Blessed One, there is no one else who possesses such [qualities]. By this, the excellence of the Teacher is shown.
To the question of "In what place was it heard?" the text says "of all the Tathāgatas" and so forth. "Tathā" (tathā) is the essence of non-dual wisdom (jñāna). Because they have gone (gata) to suchness (tathatā) by way of their own respective natures, they are "Tathāgatas," the essence of the dharmakāya. Conventionally, however, they are "Tathāgatas" because they have gone (gata) to whatever forms appear to the world according to the inclinations of beings, through the forms of the saṃbhogakāya and nirmāṇakāya. Even though they are the dharmakāya itself, they appear in that way through the power of compassion; yet in suchness, since all conceptualization is entirely absent, there is no going anywhere.
Since they are both "all" and "Tathāgatas," they are the "All Tathāgatas," such as Yamāntaka, the Slayer of Delusion, and the rest. Their body, speech, and mind are the bhaga of all the Vajra Queens of all the Tathāgatas. Because they are the essence of bodhicitta—being indivisible and that which causes division—and because they are the cause of unsurpassed joy and the nature of body, speech, and mind, they are the triangular mudrā of the source of phenomena (dharmodaya). Because they are the nature of the purity of the desire, form, and formless realms, they have one corner at the bottom and two at the top.
By this, the following is shown: when the Blessed One, together with the great assembly of Yamāntakas, dwells within the celestial palace contained within the source of phenomena in order to care for sentient beings who engage in passion and so forth, that is called "Thus have I heard." This indicates the excellence of the location. In such a sublime location, those to be tamed by great passion will achieve mental equipoise. Those whose minds are in equipoise will become capable of discerning reality exactly as it is. Therefore, this is of great benefit to them. As it is said in the Prajñāpāramitā: "The mind endowed with bliss will achieve equipoise."
It is taught in detail that "by placing the mind in meditative equipoise, one will come to know reality exactly as it is." The use of the plural number refers to the appearance of the Blessed One, together with all the members of the maṇḍala, within the celestial palace inside the source of phenomena (dharmodaya), which is contained within each and every atom of the three worlds without exception. "Abiding" means that he captivates the minds of the beings to be trained through various types of miraculous powers.
In order to establish the Blessed One’s own greatness, his performance of great benefit, and his possession of the faculties, he spoke of the great assembly of the retinue. Regarding "Yamāntaka, the Vajra of Delusion": delusion is the absence of conceptualization and the absence of cognition regarding all phenomena, due to being free from unity, plurality, and so forth. Because that very [delusion] is non-deceptive like a reflection, it is "indestructible" (vajra); and because it differentiates that which is other than it, it is also "vajra." Because he has directly realized great loving-kindness, he overcomes the Yama of death in nirvāṇa; therefore, he is Yamāntaka, the Vajra of Delusion. It is said that he too "heard" [the teaching] therein.
Regarding "Yamāntaka, the Vajra of Slander": the speech that divides others is called "slander." In that context, "others" refers to those who propound the existence of external objects.
Having distinguished and refuted [opposing views] through reasoning and scripture, one applies [the realization] to the continuum of one's own equal nature. Thus, it is called "Vajra" because it is indivisible by its very nature of equalness and because it distinguishes others. Since it is the Black Yamāntaka of a nirvāṇa that is distinct [from ordinary states] by the essence of having directly realized great compassion, he is Piśuna-vajra-Yamāntaka.
Regarding "Rāga-vajra-Yamāntaka," attachment is the clinging to the discernment of the welfare of sentient beings. Because it is indivisible by its very essence and because it distinguishes others, and because it has directly realized great joy, it is Rāga-vajra-Yamāntaka, as it overcomes the Yamāntaka of death—the nirvāṇa produced by the absence of attachment.
Regarding "Irsyā-vajra-Yamāntaka," envy is the aversion toward the qualities of others. It is the manifestation of thinking, "Others should not accomplish the welfare of sentient beings that I myself am accomplishing; I shall do it," [thinking] "I shall do it." Because it is indivisible and distinguishes [others] through the very nature of diligent activity, it is "Vajra." Since it has directly realized great equanimity, it overcomes the Yamāntaka of a nirvāṇa that is merely for one's own sake; thus, it is Irsyā-vajra-Yamāntaka.
Regarding "Dveṣa-vajra-Yamāntaka," hatred is the aversion toward not being pleased with one another.
Alternatively, hatred is the very nature of selflessness, which is an aversion to the conventional presentation of all phenomena as the nature of consciousness, the objects of knowledge, and so forth. For that very reason, it is a vajra because it is indivisible and because it pierces that which is other than it. Because it has directly realized the nature of great compassion, it overcomes the Yama of falling into a nirvāṇa of constant bliss that abandons the welfare of sentient beings; thus, it is the Vajra Hatred Yamāntaka.
Regarding the phrase "Hammer Vajra Yamāntaka": it is a hammer because it symbolizes the destruction of the view of the transitory collection and the cognitive obscurations. Because it overcomes the Yama of the Māra of the aggregates, it is the Hammer Vajra Yamāntaka. It is symbolized by a staff because it destroys the view of grasping at extremes and the afflictive obscurations; because it overcomes the Yama of the Māra of the afflictions, it is the Staff Yamāntaka. It is symbolized by a lotus because it perfectly teaches the Dharma that is unstained by wrong views and the obscurations of birth; because it overcomes the Yama of the Māra of the Lord of Death, it is the Lotus Yamāntaka. It is symbolized by a sword because it cuts through the view of holding views as supreme and the karmic obscurations; because it overcomes the Yama of the Māra of the Son of the Gods who causes distraction, it is the Sword Yamāntaka. Because it acts toward its own disciples through the nature of indivisible great love, it is Vajra Caurī.
Vajra refers to the Vajra-Yamāntaka of delusion and so forth. Vara is the supreme among them, namely Yamāntaka. Hi is that which is beneficial for that, namely for enlightenment. Since that is attained precisely through becoming non-dual with one’s own mudrā, she is Vajravārāhī. By the word varahi, the utterly pure wisdom of indivisibility arises, which turns back sentient beings who have fallen into hatred and, having turned them back from hatred, joins them to great hatred. Therefore, Vajravarā is the Blessed One himself. Hi is that which is beneficial for him, as before. Because he is the source of all the indivisible lotuses of those to be trained, the vajra-weapon is the Vajra-Yamāntaka of passion. He is the producer of the non-dual joy of the supreme innate bliss; whoever possesses that is Vajrasarasvatī. Go refers to the sense faculties, such as the eyes. Because she has become the very nature of the unsurpassed benefit for sentient beings and upholds it, she is Gaurī, the Vajra-Yamāntaka of jealousy. Because she is the nature of the unsurpassed innate bliss that is beneficial for that, she is Gaurī. Because she is indivisible in her own activity, she is a vajra, and since she is that very Gaurī, she is Vajragaurī. "In the intermediate directions" refers to the four skull-cups located in the four intermediate directions, which are the Yamāntakas of seeing.
The phrase "and so forth" refers to the great assembly of Yamāntakas, of whom these are the principal ones. Although one might expect the expression "and these" to be used when seventeen [deities] are mentioned, the word "and so forth" establishes the following: these are not limited to just these, but also include others such as the Vajra Eye and so on, which are established as the purification of the internal sense faculties. This is also what is being taught: that which possesses such distinguished principal ones is "and so forth," namely the Vajra Eye and so on, and the Vajra Body and so on. Through these, the blessing of the Vajra Eye and so on of all [beings] is accomplished. Some maintain that the blessing of the eyes and so on belongs to the Blessed One alone; however, my guru says that this is not consistent with the attainment of omniscience in all respects. The connection is that [the Blessed One] is heard together with the goddesses of the Hayagrīva maṇḍala and so forth. Now, in order to show that the connection of the visualization and so on must be sought—so that the siddhis and pith instructions depend upon the guru and to prevent acting according to one's own whims—it is taught for the sake of accomplishing [the practice] without doubt. If it were taught [in an ambiguous way], doubt would arise, because the meaning of words can occur in many ways. For example, when it is said, "The white one runs," one might wonder: is it this dog that runs, or is it something else possessing the quality of whiteness that runs?
Therefore, in order to instruct those who are wise not to act according to their own whims out of pride, the connection is shown. In this regard, from the words "At the time of the Blessed One’s manifest enlightenment" up to "having definitively emanated the great wrathful Yamāntaka," one should view the passage beginning with "Then" as immediately following what was taught in the eighteenth chapter. The "Then" in the first instance and so forth is used for emphasis or as a rhetorical ornament. The connection is that Vajrasattva, the Lord of all the Blessed Tathāgatas, called out to Vajrapāṇi and spoke. Regarding that calling and speaking, it is as follows: "O Vajrapāṇi, you who act according to the command of the Great Sage, the Blessed One, transform yourself into such a form of the wrathful Yamāntaka and slay the Māras and so forth"—this connects to what was taught in the eighteenth chapter. Now, by the words "Then" and so forth, it is shown that one should meditate on the Blessed One arising from the complete transformation of Vajradhara, who is the manifest enlightenment of the five aspects. "Then, the Blessed One" and so forth: the word "Then" refers to the point immediately following the statement, "One should visualize a terrifying crossed-vajra in the center of the space-vajra."
Since everything is that and the Tathāgata is also that, "all the Tathāgatas" refers to Mohavajra Yamāntaka and the others. Their lord is Vajradhara. All the Māras are the aggregates and so forth. The meditative absorption (samādhi) by which they are destroyed—that is, severed—is the "Vajra" because it is indivisible by its very nature as the utterly pure dharmadhātu. The meaning is that it is definitively taught as having the identity of the body, speech, and mind of the one named thus, and it is "elaborated" in that sense.
To explain the meaning of the meditative absorption, regarding the passage beginning with "By the union of the moon and vajra": the sixteen vowels, such as a and so forth, doubled, constitute the moon that is the nature of insight (prajñā). Above that, the thirty-four consonants, such as ka and so forth, and the forty consonants such as ḍa, ḍha, da, dha, ya, and so forth, doubled, constitute the other moon that is the nature of method (upāya). When both of these become of equal taste, they form a moon; and because it is the nature of insight and method arising from that, there is a vajra like a red jewel, born from a white-and-red hūṃ.
From the special union of that, there arises the form of Vajradhara embraced by a wisdom consort identical to himself—white and red, with the left leg extended and the right drawn in. From that, there is the playful and wrathful deity, holding a vajra, a sword, and a curved knife in his right hands.
In his left hands, he holds a wheel, a lotus, and a skull-cup. He is peaceful because he cares for ordinary, peaceful beings, and he has a wrathful form because he cares for those who are extremely fierce. Some maintain that he is black, but that is incorrect. Why? Because he abides in order to care for everyone, and his blackness is for the purpose of caring for those who act out of hatred. Furthermore, it contradicts what is taught in other tantras. As it is said in the Hevajra: "Like the light of a water-crystal gem," and as the venerable Jñānapāda stated in the Glorious Guhyasamāja: "White like the luster of a full moon, with right and left faces blue and red." Therefore, one should meditate on Yamāntaka as the transformation of the union of the moon and vajra—that is, the meditative equipoise of method and insight. His hands, faces, colors, and shapes should be established according to the fourth chapter. Why? Because the phrase "in order to pacify the māras," and so forth, is easy to understand. Immediately after meditating on emptiness, the protection of the yogi is taught: "Meditate for the sake of the vajra protection." Having perfected his own welfare, in order to act for the welfare of others, the emanated maṇḍala for the welfare of others is taught, beginning with "Then the Blessed One," and so forth.
The generation of all the tathāgatas, such as Mohavajra Yamāntaka and the others, is the perfection within a lotus identical to oneself; therefore, he is the progenitor of all the tathāgatas, the essence of the glorious Black Yamāri. That which subdues all māras is the very form of the indivisible Yamāntaka, which is the vajra. The meditative absorption (samādhi) called by that name is also taught in that way. To "enter into equipoise" therein means to make the mind one-pointed. "This" refers to what is about to be explained. "This" refers to the seed syllables of all [the deities] such as Mohayamāntaka and the others, which are the causes of generation. "Definitely emitted" means radiated forth. This is what is taught: having summoned the tathāgatas with the light from one's own heart, having caused them to enter the mouth and melt into the mind, and having emitted them through the path of the vajra, one emanates a celestial palace from the syllable ya arising from the melted moon within a lotus identical to oneself. In this way, the seventeen seed syllables are to be placed upon the sun and moon in the location that will be explained. Some maintain that here the Blessed One does not enter into equipoise; however, according to that system, it would contradict what is taught in the tenth chapter: "One should meditate on the liṅga in the bhaga, and meditate on the lord of the maṇḍala."
Furthermore, if there is no meditative union (samāpatti), how could the maṇḍala be generated and emanated within a lotus identical to oneself? If you say, "But that [union] is simply absent," then the emanation mantras would be rendered purposeless. If you say, "The emanation should be projected from one's own heart by the mantra alone," then what is the purpose of arranging the seed-syllables (bīja)? It is well known that one generates [the deities] from the seed-syllables and then emanates and arranges them in their respective locations. When the maṇḍala of the commitment (samaya) is perfected from the seed-syllables, at that time, having emanated them in that way, where would they be taken? Therefore, it is sufficient to say: "One must certainly emanate the entire wheel of deities without exception in the secret maṇḍala through the sequence of seed-syllables and hand-symbols, and then, having emanated them, establish them within the maṇḍala of the commitment." What need is there for further talk? The first letter, ra and so forth, is ya. That becomes Yamāntaka; it is the "emergence." The meaning is "from the complete transformation of that." Regarding the phrase "the letter kṣe expresses delusion," the meaning is that from the transformation of the letter kṣe, Mohavajra-Yamāntaka is revealed. Likewise, the generation of the others should also be accomplished from their respective seed-syllables. It is logical to generate the celestial palace within a lotus identical to oneself. Regarding the phrase "the terrifying crossed-vajra, the vajra of space," and so forth: "space" (nabhas) is the sky.
Because it is the cause that exhausts all conceptual imputations without exception and because it is indivisible, it is the vajra. By the symbolic convention of dharma, it is also the mudrā of the source of phenomena (dharmodaya). In its center—that is, upon a multicolored vajra and a multicolored lotus, which are the nature of the hub of a lotus similar to itself—one should visualize the form of a celestial palace (vimāna) resting upon a moon. The multicolored vajra is so called because its nature is manifold. Its specific colors will be explained in the fourteenth [chapter]. In its center, one should meditate on Yamāntaka. "In the east" means at the base of the spokes. The same applies to the other directions. "At the four vajra-points of the intermediate directions" means at the four intermediate points of the multicolored vajra. "At the four vajra-points of the gates" means at the tips of the multicolored vajras that emerge at the gates. "In the four intermediate points of the multicolored vajra" is the remainder, meaning in the maṇḍala of the four intermediate points of the multicolored vajra. Now, the emanation mantras are taught by the passage beginning with "Then the Blessed One to all the tathāgatas," and so forth, such as oṃ hrīḥ ṣṭrīḥ and so on, as appropriate. Because they are of a single family as Yamāntaka himself, they should all be projected in the form of Yamāntaka. The emanation is also explained in the tenth [chapter] by the passage beginning with "One should emanate from the pores of the skin," and so forth.
Regarding the mantra for blessing the body, speech, and mind of the complete maṇḍala, the Blessed One spoke the words beginning with "Then..." and so forth. "Body, speech, and mind" refers to the forms of the deities residing within the wheels, lotuses, and vajras generated from OṂ ĀḤ HŪṂ; the meaning is that these deities are blessed by these mantras. The words beginning with "Then..." indicate the colors, faces, and hand-symbols that have already been generated. "For pacifying" means for the sake of performing the four activities, such as pacifying and so forth. "Luminous form" refers to the form of the moon. The phrase "the cause of luminosity" means that its form is similar to that. "Increasing" refers to the activity of increasing. "In the form of gold" means yellow. "Exercising power" refers to the activity of magnetizing. "Padmarāga" is a specific type of jewel. "Possessing the light of the emerald gem" means green, having a luster like that of an emerald. "The powerful one" refers to the sword. The very body, speech, and mind of all the Tathāgatas is the Black Yamāntaka. That which extensively teaches this is also designated by that name. "Manifestly" means by means of all things. "Realization" refers to the attainment of the essential nature through direct perception; that is "clear realization" (abhisamaya). Because it causes all ignorance to disappear, it is like a garment, and is thus a "stage" (krama).
Because it is taken up and retained, and because it is also a sequential division, it is a division according to the stages of clear realization (abhisamaya); thus, in relation to the second, it is the first. "Finished" (samāpta) means that nothing remains. This concludes the explanation of the first chapter from the Commentary on the Difficult Points of the Glorious Black Yamāri composed by the master Śrīdhara.
Now, having prepared sentient beings as suitable vessels through empowerment and so forth, the secret [teachings] are to be revealed; since the maṇḍala must precede that, the drawing of the maṇḍala is taught for the beginner yogi. Regarding the passage beginning with "Then," the term "Great Vajrasattva" (mahāvajrasattva) refers to "Great" because he is the gatherer of all beings. He is "Vajra" because he is the very essence of bodhicitta. As it is said: "That bodhicitta is the vajra." One who possesses the mind directed toward that is "Possessed of Praise," meaning he is endowed with the sublime qualities that will be explained. Ignorance (moha) is the lack of realization regarding all phenomena. That very [ignorance], by way of the essence of mirror-like wisdom (ādarśajñāna), is the indivisible vajra; one who possesses that essence is "That Very One" (tattva). "Black Yamāri" has already been explained. "Terrifying" refers to his own discordant factors. Since he is the nature of the five wisdoms, he is the "Nature of All Buddhas." He is the "Teacher" because he teaches and applies benefit to those to be trained.
Regarding the phrase "Vajra Body," this refers to the five wisdoms that are indestructible and fearless against all discordant factors. Having addressed him in that way, one prostrates and offers praise. Alternatively, from the words "Yamāntaka" up to the words of praise, the five Yamāntakas are shown. The single phrase "Vajra Body" refers to Vajradhara without differentiation, and should be applied as appropriate. Likewise, it should also be applied to "Slander Vajra" and the others. This teaches that future masters should also draw the maṇḍala preceded by an invocation. Following the offerings, the praise should also be performed. Now, in order to complete the great yoga, the blessing of the eyes and so forth is taught: "Vajra Eye," and so on. That which accomplishes an eye that is indivisible and indestructible like a vajra is so called. It should be understood that the same applies to the others; this has already been explained. The blessing of the eyes and so forth perfectly accomplishes the very nature of the deities, such as the Vajra Eye. That which causes attainment is the ritual of blessing the Vajra Eye and so forth. These are "vajras" in the sense of being indivisible. The accomplishment of the samaya is not taught here. Then, with the words "Then," and so forth, the drawing of the maṇḍala is taught. "Terrifying" is because he possesses a wrathful form.
The maṇḍala is the essence of bodhicitta. As it is said in the Śrī Guhyasamāja: "The maṇḍala of bodhicitta." Therefore, it is stated: "Equal to Yamāntaka himself" means "similar." The meaning is that just as the Blessed One is the embodiment of bodhicitta, characterized by emptiness and compassion, so too is the maṇḍala. "All desired objects" refers to the five objects of desire, such as form and so forth. These accomplish the goal of perfect enlightenment; by meditating on the glorious Black Yamāntaka, one realizes them directly, thereby accomplishing all desired objects. Regarding the instruction on laying the lines: "new" means unused. "Well-twisted" means twisted into the nature of five threads from the twenty-five divisions. "Of excellent proportions" means thick in the twentieth part of the door and long at twice the size of the maṇḍala. "Beautiful" means soaked in the five fragrances and the five nectars, and having been transformed into a wisdom thread by the entry of the wisdom maṇḍala of one's own deity's form, it is connected to the phrase "one should lay the lines." "The wise" refers to those skilled in laying the maṇḍala lines and so forth. "The ritual" refers to the extensive performance of the maṇḍala ritual. "Perfectly complete in all characteristics" means possessing the characteristics such as being square and so forth. "With all obstacles perfectly pacified."
The phrase "all obstacles of the afflictions such as attachment and so forth are utterly destroyed" means that all hindrances of the kleśas are eliminated. "Engaging in pacification and so forth" means performing the activities of pacifying, enriching, and the rest. One should include the maṇḍala itself as that which possesses the appearance of the bodhicitta. By this, one abandons the conceptualization of the external. "Karmavajra" refers to the viśvavajra. "In that" means it should be drawn in the center of the maṇḍala. "Endowed with five equal points" means in the four directions. "Of that" refers to the viśvavajra. "In the center" means that in the central location, one should draw a beautiful, five-pointed blue vajra with its prongs spread apart. "Densely packed with blazing vajras" means it is surrounded by inseparable light. "On the eastern spoke" means at the base of the eastern spoke. "Wheel" refers to a white eight-spoked wheel. "Densely packed and surrounded by the light of the wheel" means it is completely encircled by light in the form of a wheel. Likewise, at the bases of the spokes in the south, west, and north are the jewel, the lotus, and the sword. "In the eastern intermediate direction" means in the southeast intermediate direction from the hub of the viśvavajra. Likewise, in the south, west, and north intermediate directions are the vajra and so forth.
Likewise, the hammer, the staff, the lotus, and the sword should be drawn in the eastern and other gates. "Completion" refers to the generation through the stages of accomplishing the maṇḍala, which will be explained in the fourteenth [chapter]. "Without doubt" means with a mind in which the object of worship, the worshipper, and the worship are inseparable. The "chapter" is so called because it is the chapter that accomplishes the great maṇḍala. This concludes the explanation of the second chapter from the Commentary on the Difficult Points of the Glorious Black Yamāri composed by the master Śrīdhara.
In order to teach future masters that one should not draw a maṇḍala without having been requested, the Tathāgatas spoke the words beginning with "Then," in order to make the request. "Maṇḍala" refers to the colored-powder maṇḍala. "All sins" refers to the destruction of those already committed, such as taking life and so forth. "All maṇḍalas" means that because it also adopts and accomplishes the practices of other tantras, it is the sovereign of all maṇḍalas. This is what is being taught: that a meditator who has received empowerment here will attain the wisdom of all maṇḍalas.
To complete the Great Yoga, it is said: "Then," and so forth. "Great Vajradhara" refers to the five Tathāgatas, who are the nature of the five wisdoms. Because he holds them as his own nature, he is the Great Vajradhara.
Bodhicitta is the vajra. That which experiences the nectar of the bodhicitta-vajra and brings it under control is the samaya, because it is that which must not be transgressed. "Definitively emerged" means that it is emanated as its very nature. Regarding that, it is said: Oṃ Āḥ Hūṃ. "All phenomena are without entity" refers to A. Why? Because they are free from arising; therefore, it is U. Regarding their abiding, it is said: "Like an illusion" refers to Mā. The contraction of these is Oṃ. "All phenomena are primordially unborn" is A, which means "signless." Regarding their abiding, it is said: "From being free of entity, phenomena free of entity arise," which is Āḥ. "All phenomena are indestructible" is Ha. "All phenomena are free from conceptualization" is U. "By that very fact, they are wishless and like an illusion" is Mā. The contraction of these is Hūṃ. Furthermore, "nectar" refers to the five nectars. "Tasting" is the act of partaking. For that purpose, the samaya is the form of the mantra that must not be transgressed. "Definitively emerged" means it is clearly shown; thus, Oṃ Āḥ Hūṃ is taught, meaning that the five nectars should be consecrated and tasted by this. Regarding the ritual of tasting, it is said: "The vajra tongue" means the tongue itself is the vajra, which is generated from Hūṃ according to the oral instructions. Its specific application is expressed by the phrase "by the application."
By means of that application of the vajra tongue, which is like a tube of light rays. Regarding the phrase "all those who possess the vajra": the vajras are the mirror-like wisdom, the wisdom of equality, the wisdom of individual discernment, the wisdom of all-accomplishing activity, and the wisdom of the utterly pure expanse of phenomena (dharmadhātu). As it is said in the Glorious Guhyasamāja: "The fivefold nature of the knower and the known is what is called 'vajra'." Thus it is taught. Those who possess that are the ones who possess the vajra; they are the nature of the wisdom of the five tathāgatas. Since they are both "all" and "possessors of the vajra," they are "all those who possess the vajra." By the word "all," their respective families are also included. This teaches the following meaning: one should dissolve all the Buddhas, together with their retinues, who reside throughout the three worlds without exception, into one's own body, and then taste the nectar.
Regarding the method for accomplishing the nectar, it is said: "All the perfect Buddhas should be inserted." This means that within a vessel resting upon wind and fire, the vima, ma, ra, su, daha, na, go, and ku syllables, together with the vajra, are melted and summoned by the light of the syllable Oṃ. "Source of wisdom" means by way of the essence of wisdom.
If one asks how the wisdom wheel (jñānacakra) is to be inserted after generating the commitment wheel (samayacakra), it is said: "by way of the essential nature." "Essential nature" means by way of the form that is the very nature of the commitment wheel. "Summoning" refers to the act of summoning.
"Inserting" means causing [the deity] to enter. "Binding" means making the mind unwavering. "Bringing under control" means causing [the deity] to rejoice. If one asks how these are to be performed, it is said: "By the four mantras of the hammer and so forth." This means by the four mantras of the four Yamāntakas: the hammer, the staff, the lotus, and the sword. This should be understood from the thirteenth chapter. Regarding the meditation on the principal deity of the maṇḍala, it is said: "The vajra buffalo." Mahiṣa means a buffalo. "Vajra" upon its back means it is perfected from the syllable ya. "Visualize" means to meditate on that which has become so. "Possessing seven horses" refers to the sun. Because it is red, it is the red maṇḍala. The "vajra activity maṇḍala" is the activity maṇḍala, which is the sun itself. The rest is easy to understand. Now, if a yogi who has obtained the signs is unable to accomplish the Mahāmudrā, the siddhis such as invisibility are taught as a cause for resting: "Human fat," and so forth. The meaning is as follows: the vajra-activity yogi, having first performed the preliminary service (sevā), should take the fat from a person who has been pierced by a spear, hanged, or struck by a weapon. In a human skull, one should make a wick by mixing that fat with human hair and arka tinder, and light a lamp. Above that, in another skull, one should produce smoke in the place as described, collect it, and place it in the skull.
Furthermore, having meditated on the Vajra Action Yoga, on any night of the waning moon, one should cover [the object] with the left hand and perform the recitation until it blazes. If this is then applied to the eyes, one will not be seen by anyone; one will even move through the three worlds. If smoke arises, one becomes a traveler of the earth. If it becomes warm, all beings will be delighted—this is the oral instruction. As for the accomplishment of swift-footedness, it is performed by that same yogi. "Saffron" refers to the self-arisen blood from the womb. This is because it is taught that "saffron is the blood of the womb." "Blood" refers to the flesh ritual previously taught—this is the oral instruction. Having placed the previously taught [substances] in the previously taught location, one should visualize the Vajra Action there, cover it with the right hand, and recite until the three previously mentioned siddhis arise.
The method for accomplishing the pill is as follows: "Gold, silver, and copper, in three, four, and four [parts]; the first rati, the Sage, and the qualities of the arrows—thus it is explained. Bind them into a pill in that order." By these words, one should take the five meats and five nectars, the size of a jujube fruit, a cotton seed, or as appropriate, and having cut them in sequence, visualize them in that form, cover them with the hand, and recite until they blaze. Then, having placed it in the mouth, one will travel without obstruction to wherever one desires, merely by thinking of it.
Regarding the accomplishment of the sword: from the seed syllable of Ṣaṇmukha, one should visualize a sword made of magnetite and, through the yoga of that deity, meditate upon it as being of the same nature. Holding it in the hand, one should recite the mantra until it blazes. Then, having taken it up, one goes wherever one desires without obstruction. Even if the thirty [gods] are enraged, one is not defeated. Likewise, through the yoga of Yamāntaka, one should accomplish a vajra made of iron or gold. Likewise, through the yoga of Moha, one should accomplish the siddhi of a Vidyādhara holding a wheel made of silver or crystal. Likewise, through the yoga of Piśuna, one should accomplish the siddhi of a Vidyādhara of jewels by means of a nine-faceted emerald. Likewise, through the yoga of Rāga, one should accomplish the siddhi of a Vidyādhara holding a lotus by means of a lotus made of copper or ruby. Likewise, the hooks, nooses, bezoar-tilakas, sandals, and so forth seen in other tantras should also be accomplished through the yoga of the respective activity. These are accomplished through the forms of the deity yogas, which are the specific causes for the various siddhis of activity. This is also the name of the section in which this is taught. This is the explanation of the third chapter from the Commentary on the Difficult Points of the Glorious Black Yamāri composed by the master Śrīdhara.
Now, in order to care for those who are malevolent, those who are peaceful, and those who are neutral, it is said: "The yogi should perform the activities of subduing and caring for." Regarding this, the passage from "Then the Blessed One" up to "having heard the oceans of qualities" describes how the Tathāgatas made the request for that purpose. For the subjugation of women and protection, one uses bezoar; for men, one uses saffron. Regarding the paralyzing of speech, there is this specific distinction: one should meditate on a yellow Yamāntaka, who arises from a viśvavajra produced from the syllable HŪṂ, pressing down upon a maṇḍala of the Great Powerful One (Mahendra) produced from the syllable LAṂ on the tongue of the person to be accomplished. Regarding the description of the emanated wrathful deities for subduing, starting with "from the pores of the skin," the "great" refers to the great pores, which are the collection of pores. From those, they should be emanated. Regarding "one's own lord," the "families" are ignorance and so forth. That which possesses these is the "lord," the lord of the family. Since this is both "one's own" and the "lord of the family," it is "one's own family lord." The meaning is this: one should emanate in the form of the wrathful deity of one's own family. Having emanated them, they enter the body of the person to be accomplished and perfectly worship the wisdom deity residing there. One should understand that they perform that activity, saying: "O Blessed Ones, this person is performing such an activity that they will go to hell; therefore, we request that they be completely released."
Immediately after that, they will be released and return. Then, having offered the water for the feet and so forth, one should dissolve them into one’s own wisdom seed-syllable. One’s own assembly of wrathful deities takes up their protection and so forth and causes them to return. Those protections and so forth should also be struck with the kīla of the wrathful Yamāntaka within the lotus of one’s own consort and then crushed with a vajra. Thereafter, all the activities should be performed. This should be understood clearly from the guru. The "yantra" is the drawn mandala. The "mantra" is Hrīḥ Ṣṭrīḥ and so forth. The "tantra" is meditative concentration. Because these are not to be transgressed in activities such as killing, they are the "samaya." That in which they are sequentially arranged is thus called [the "chapter"]. This is the explanation of the fourth chapter from the Commentary on the Difficult Points of the Glorious Black Yamāri composed by the master Śrīdhara.
Now, in order to present the two activities of "dividing" and "expelling"—which are one part of the previously taught rites of sorcery—the sequential drawing of the wheel is taught. The passage beginning with "Then" and so forth is easy to understand. "Facing south" means being oriented toward the south. "One’s own blood" refers to that of the ring finger. "Ashes of the cremated corpse" refers to the fire of the charnel ground. "The juice of a madman" is the juice of the datura leaf. "Cloth" is the cloth itself. "Abiding in the body of Yama" means abiding in the belly of Yama. "Horse and buffalo" are on the back. "Expelling" is the face. "Mounted upon the body of a camel" means situated on the back.
The heart of the queen is the lotus. "Ra-la" means residing in the heart of Ra. "In the center of the mountain" means to be placed in the center of the mountains in the upper, lower, right, left, front, and back directions. "Śaraba" is a lion with eight legs. Likewise, "to cause to go mad" indicates the agent of madness, or the placement of the object of accomplishment upon a monkey and so forth. "Rocana" is bezoar, used for subjugating women and for protection. "Kha-che" is saffron, used for subjugating men and for enrichment. "Pacifying and enriching" are performed with a virtuous mind. "Kha" is a large crow. "Should be drawn" refers to the rite of expulsion. "Cremation fire" is the fire of a charnel ground. "Lotus in union" is a skull-cup in union. "In the three wrathful rites" is the remainder. "To suppress" means to be suppressed. "Abiding in the southern direction" means to abide facing south. "For pacifying" refers to the rite of pacification. "Ya" refers to the Ya of the east. "Ni" and "de gnyis" are the two syllables. "Ya" is the syllable Ya in the middle of that. "Wisdom" is the form of Yamāntaka. "That itself" is the vajra, because it is indivisible by the conceptualizations of subject and object; the yogi who possesses that is so called. By the words "extremely fierce" and so forth, the nature of the great wheel is taught. The sequence for drawing the wheel is as previously shown; that is what is meant by that term.
This is the explanation of the fifth chapter from the Commentary on the Difficult Points of the Glorious Black Yamāri composed by the master Śrīdhara.
Now, from the words "Then" up to "one should meditate on Yamāri upon the head," the sealing is taught. Following that, the chapter on the sequential observation of the maṇḍala, preceded by the offering cake (bali), is taught. Furthermore, one should train in the following: it must be performed by one who constantly meditates on the maṇḍala, who is diligent in accomplishing the samaya, who has taken the vows, and who has received empowerment. To demonstrate that very point:
"One should always draw the maṇḍala." Here, "should draw" means "should meditate." "Always" means continuously. "Fire offering" refers to the internal nature. "Samaya" refers to what is to be guarded and what is to be consumed. Regarding that, "guarding" refers to [avoiding] the acts of immediate retribution. "Consuming" refers to go, kū, and so forth. "Vows" refers to those of the master. The phrase "first" and so forth is a brief indication of the empowerments. The detailed explanation shall also be given. "Consuming the moon" refers to the conferral of the secret empowerment. Regarding the statement, "These four are the great empowerments," these four empowerments themselves are not [the ultimate] empowerments, because they are merely the stages of the cause for the wisdom of insight (prajñājñāna) and are the very essence of suchness (tattva). If it is argued that they are so called because they are concordant with the washing away of stains, then let it be so; what harm is there to me?
"The mantra shall be explained thereafter" means it shall be explained at the ultimate limit.
The ultimate meaning of the supreme [practice] has been taught extensively in the maṇḍala ritual and is therefore not discussed here. Regarding the statement on the place for pleasing the external deities: "Having made a triangular maṇḍala," and so forth. "Triangular" means having three corners. "Water" refers to bodhicitta. "Mixed" refers to blood and the five illuminators. The meaning is this: having made a triangular maṇḍala with the five nectars together with the five illuminators, one should satisfy the external deities therein and also offer the torma there. "One should also remember 'ha ha'" means that, once they are pleased, one should perform the eight kinds of laughter to bring the conclusion to completion. Now, regarding the sequence for drawing the wheel, as stated: "Having made a three-tiered wheel," one should draw a maṇḍala of eight squares, excluding the central maṇḍala; outside of that, another maṇḍala of twelve squares; and outside of that, another maṇḍala of sixteen squares. This is done through the yoga of the respective activities of pacification and enrichment as they have been taught. "The skilled" refers to one whose nature is that of familiarity. "Everywhere" means that one should arrange [the deities] in every way. The "accomplished mantra" is the twelve-syllable yañcanirāja sadorunayonira, which should be arranged in the twelve squares. Regarding its greatness, it is said: "It accomplishes everything without exception," and so forth; "without exception" means leaving nothing remaining.
Then, it is accomplished without exception. If one asks what that is: "the three worlds" refers to the remainder, namely the activities of the three worlds. "Moving and non-moving" refers to the stable and the mobile. The root mantra is taught as "Yamarāja" and so forth. "In the center" means in the central square. "Kṣemamedani" is in the directions of the east and so forth. It is taught that the name of the object of accomplishment, together with two HŪṂs, should be placed in all [squares]; thus, "the name of the object of accomplishment" and so forth is said. The mantra of the twelfth square is taught as "Yaccha" and so forth. "Outside" means in the twelfth square outside the eighth square. "Starting from the left" means in reverse order. "The third" refers to the sixteenth square. Skipping one part, in its first square is OṂ, and behind that is HRĪḤ. In its second is ṢṬRĪḤ. Behind that is VI. In the third is KṚ. Behind that is TĀ. In the fourth is NA. Behind that is also NA. In the fifth is HŪṂ. Behind that is also HŪṂ. In the sixth is PHA. Behind that is ṬA. In the seventh is also that same [ṬA]. In the eighth is SVĀ. Behind that is HĀ. In this way, it should be written in brief: OṂ HRĪḤ ṢṬRĪḤ VIKṚTĀNANA HŪṂ HŪṂ PHAṬ PHAṬ SVĀHĀ. This is to be placed in the eight squares. Furthermore, this is for the purpose of wrathful rites alone.
Regarding the pacifying and other rites, it is according to the respective methods. Since it is also to be written in the empty squares, it is said: "Of all those in between," and so forth. "In accordance with the activity" means following the specific nature of the activity. "Homage" is oṃ. After that is namaḥ. Following that are the mantra and the name. At the end, there is also namaḥ. This means that after svāhā, there is namaḥ for pacifying. For enriching, it is puṣṭiṃ pauṣṭikaḥ. For magnetizing, it is vaśaṃ vaśyam kuru hoḥ. For wrathful activity, hūṃ phaṭ is the end. One should understand that "acting as appropriate" means becoming the agent. This refers to the section previously taught in the detailed explanation of the arrangement of the wheels to be drawn. This concludes the explanation of the sixth chapter from the Commentary on the Difficult Points of the Glorious Black Yamāri composed by the master Śrīdhara.
Now, since the yogi who has attained the signs must subdue the malevolent and engage sentient beings, the subduing of the malevolent is taught: "Three faces, six arms," and so forth, which connects with the phrase "to be meditated upon." In that regard, one should place the syllable ja upon a multicolored lotus and moon at the heart. Then, focusing on the Buddhas, one should perform the homage and all other preliminary practices without exception.
Having meditated on emptiness, one should perform the blessing with the mantra. From Oṃ arises a sun, and from Hūṃ a vajra canopy. In its center, upon a lotus and moon, is the three-faced deity arising from Ja and a wheel; the central face and body are entirely white, while the right and left faces are blue and red. The right hands hold a wheel and a sword; the left hands hold a lotus and a jewel. In the primary right and left [hands], he holds a curved knife and a skull-cup in an embracing posture. He stands with his left leg extended, his body fleshless, with orange-red hair blazing and standing erect. He is adorned with a garland of dripping, fresh human heads and bone ornaments, and emits a radiance of light. "By the wise" means by one skilled in summoning. Regarding the "application for summoning blood," the application is as follows: place a red syllable Ja on one's tongue; its light, in the form of a needle, pierces the heart. Then, light rays emanating from it in the form of lotuses summon the blood, and one should meditate on it filling one's own mouth. This meaning is completed by the phrase "by opening the mouth," which will be explained later. Regarding the summoning of wine through the meditative absorption of Vārāhī: she has three faces; the central face is blue like a sow's face. The right and left faces are white and red. In her right hands she holds a vajra and a sword; in her left, a wheel and a lotus. Her two principal hands hold a curved knife and a skull-cup in an embracing posture. The remaining parts, such as the homage and so forth, are as before.
The phrase "arisen from earth and vajra" refers to the specific distinction. Regarding the "application for summoning liquor," one should place a red ja on the tongue; its light, in the form of a tube, draws [the liquor] in, which is then placed in a vase made from the clay wiped from a potter's hand, as will be explained. To increase insight, the emanation of Sarasvatī is taught, beginning with "three faces" and so forth. All aspects such as the homage and so on are as before. The specific distinction is as follows: she is red in her primary face and entire body, arisen from ho and a lotus; her right face is blue and her left is white; she holds a lotus and a sword in her right hands, and a wheel and a jewel in her left; she is embraced by another who holds a curved knife and a skull-cup, and she is peaceful, wearing jewel ornaments. Here, the application should be understood from the passage beginning "starting from the first day of the lunar month" and so forth.
The emanation of Gaurī for summoning semen is taught, beginning with "three faces" and so forth. Her right and left faces are blue and white; she holds a sword and a wheel in her right hands, and a jewel and a lotus in her left; she is embraced by another who holds a curved knife and a skull-cup, and she is like an emerald, which is a green jewel. Regarding the "application for summoning semen," it should be understood from the passage beginning "with the light of the red ja and the mouth of the lotus" and so forth. All the goddesses likewise stand with their left legs extended upon a variegated lotus and a moon. Vārāhī and Gaurī are short and pot-bellied; Carcikā is emaciated.
Sarasvatī is peaceful. The phrase "Then," and so forth, indicates the applications as they have been described. Regarding "the blood-summoning," this Vajra-Carcikā, by which blood is summoned, is called "Vajra" because she is inseparable from the essence of great loving-kindness; the meditative absorption (samādhi) is also called by that name. "This" refers to what is about to be explained. "Mantra" is so called because it protects the mind. "Spoke" means possessing the act of speaking. "Kha" refers to the very form of the wrathful deity. "Utterance" means clearly articulated. "These" refers to what was just mentioned. "The three worlds" refers to the existence of the world. "Great blood" refers to all blood. The remainder of the phrase is "those who are hostile toward the Three Jewels and so forth." Regarding "the wine-summoning Vajra," this agent by which wine is summoned is called "Vajra" because its nature is inseparable from the essence of compassion; the meditative absorption is also called by that name. "Spoke" means possessing the act of speaking. "A pitcher about a cubit in size, made from the clay wiped from a potter's hand" refers to the potter's clay. "Pitcher" refers to the one made by the potter. "Beautiful mouth" means a width of about a span. "Having placed a support of a thief's hair" means placing it upon a support of suspended thief's hair. The meaning is as follows:
Having taken liquor from a tavern, one should pour it into a flask using the previously taught yoga of Vajravārāhī. With a mind in profound meditative equipoise, one should place it upon the support and, through the previously taught ritual, summon the liquor without leaving any remainder, reciting whichever mantra is appropriate.
Regarding the greatness of this mantra: it is said that "Pāṭana is taught as a stūpa." This so-called Pāṭana stūpa is located on the shore of the ocean in the eastern land of Oḍḍiyāna. It is heard that there, in the maṇḍala of the assembly of heroes and heroines, the Blessed Lady Vajravārāhī summoned the liquor of the three worlds without exception. Therefore, it is said that even now, in the house of the essence of Vajravārāhī, the liquor is never exhausted. This greatness is thus demonstrated in order to further increase the faith of those who possess it.
"Having focused slowly" means having made it stable. "Renowned" refers to the accomplishment. Regarding "the perfection of insight" (prajñāpāramitā): insight is the very realization that all phenomena are selfless. To have reached the far shore of the ocean of conceptualizations of saṃsāra and nirvāṇa—that is, to have reached non-abiding nirvāṇa—is "gone to the perfection." That very state is the vajra, because it is the essence of the inseparable fulfillment of the welfare of oneself and others, in the form of Vajrasarasvatī. The meditative absorption (samādhi) is also called by that name. Starting from the first day of the lunar month...
Regarding the phrase "until the full moon," it means from the first day of the lunar month until the full moon. "In every way" means by all means. "As long as the moon follows" means by the sequence of the moon's waxing. "Facing toward that" refers to the oral instruction. If one asks what will happen as a result, it is said: "accomplishment will be attained," and so forth. "Yoga" is the meditative equipoise of method and insight. Because he possesses this, he is the "Yogi," the Blessed One, the Black Yamāri. His "mastery" refers to the complete attainment of all perfections up to the Great Seal (Mahāmudrā); the meaning is that if one reaches the ultimate limit of this meditation, such a sublime siddhi will arise.
The result of the activity is stated: "one hundred verses" is an illustration, as it also includes one thousand. "This" refers to the yogi who possesses it. "Will be accomplished" means it will certainly be achieved. "Without exception" refers to the activities such as pacification and so forth. "Without remainder" means as they occur; the meaning is that one should perform the activities of the three realms in that manner. "All without exception" means the activities for subduing the Śrāvakas, Pratyekabuddhas, Viṣṇu, Śiva, Brahmā, and so forth.
Regarding the "Vajra that Summons the Vital Essence" (śukrākarṣaṇavajra): because it possesses an indivisible nature in the form of Gaurī, characterized by the essence of great equanimity (upekṣā), it is called "Vajra"; the meditative absorption (samādhi) is also named accordingly. "The mouth of the lotus" refers to the clitoris of the consort. "From the vajra" refers to the opening of the male organ. "Wind" refers to the inhalation wind. "Bell" refers to the sound of the mantra beginning with oṃ kaḍḍhani. "The application of the hook" refers to the application of light rays in the form of a hook. "The application of wind, bell, and hook" means the wind-hook application by means of the bell.
The meaning is as follows: light rays emanate from the red syllable jaḥ placed upon the tongue; these rays, arising as winds, enter through the path of the teaching of the object of practice, take up everything up to the brain, and are viewed as entering through the path of the teaching. One should then imagine drinking it into one's own mouth by means of the inhalation wind. As it is said: "summons" and so forth; "the collection of vital essence" refers to the gathering of the vital essence. "Recitation" refers to the recitation of the mantra. "Meditation" refers to the process of familiarization. One should make the mind stable in these applications. The passage beginning with "in solitude" is easy to understand.
Now, with the words "Then" and so forth, the extensive explanation of the empowerment is taught. Regarding "the destroyer of the black": "black" refers to the Black Yamāri; "destroyer" means to cause his decline.
Because that very [reality] is the essence of the Blessed One, it is indivisible and thus "vajra." The meditative absorption (samādhi) called by that name is also referred to as such. The word "this" refers to what is about to be explained. Regarding the phrase "the supreme samaya of empowerment": "supreme" refers to that through which, by receiving empowerment, the welfare of oneself and others becomes perfect. Because it is not to be transgressed, it is a "samaya." It is said that he "brought it forth." Regarding the passage beginning with "udumbara" and so forth, the meaning is as follows: at the time of entering the maṇḍala, the garland thrown into the maṇḍala should be bound upon the head with this verse. Alternatively:
"By showing the five consorts
Who are realized as the five families,
The student is made to realize supreme bliss
Through the name of the flower."
Thus, each of those [consorts] has three varieties—bud, opening, and full bloom—and these constitute the "garland," because they are of the nature of an ornament. Regarding the phrase "the great sword of the three realms": because it is similar to a sword in the sense of cutting through the attachment and so forth that arise within the three realms, it is a "sword," and is thus called "vajra." For that very reason, because it is of the nature of the five non-conceptual primordial wisdoms (jñāna), it is "prostrated to by all Buddhas." Regarding the phrase "from the māras": these are the māra of the aggregates, the māra of the afflictions, the māra of the Lord of Death, and the māra of the Son of the Gods who causes distraction; it is from these that [one is liberated].
The "sword of activity" is the Yamāntaka of envy, because it performs all activities. Just as a sword accomplishes all tasks and thereby cuts through the afflictions, so too does this [deity] serve that same purpose; such is the meaning. This is the bestowal of the vajra vow. Regarding the phrase "the essence of wisdom and method": wisdom itself is the method because it eliminates all conceptual constructions without exception; that which possesses this essence is so called. "Vajra" refers to emptiness endowed with the supreme of all aspects, as it is said: "Emptiness endowed with the supreme of all aspects is called the vajra." Because it accomplishes the welfare of all sentient beings, it is the bell. "Accomplishment" means bringing supreme enlightenment to completion. "O Vajra, you" means you who are the nature of indivisible primordial wisdom (jñāna). This is the encouragement preceded by the samaya of the bell. "Hold the disciple correctly" refers to the granting of permission. "This" refers to that which is present before the guru. It is experienced through one's own awareness by pressing the thumb and ring finger against the inner end of the guru’s vajra. "The precious drink" is precious because it expands the unsurpassed joy of the Tathāgatas. "Thoroughly accomplish the vajra body" refers to the vajra body whose nature is the five aggregates.
It is that which accomplishes the very essence of the five wisdoms. "Drinking" means causing [the substance] to enter the sheath of enjoyment, for the sake of reaching the culmination of self-awareness. To explain what is achieved by this, it says "wisdom," which means the essence of the unsurpassed realization in which all phenomena are indivisible. "The mind of supreme joy" means stable. "Himself" means that although he has realized it himself, he does so for the sake of guiding the disciples; the meaning is that it is by the Vajra Master who abides in such a manner. That in which the applications of summoning and so forth are explicitly described is what is called by that name.
This concludes the explanation of the seventh chapter from the Commentary on the Difficult Points of the Glorious Black Yamāri composed by the master Śrīdhara.
Then, and so forth, refers to the period immediately following the request. "Vajra" refers to the five wisdoms. Because he maintains that very nature, he is the "Vajra Holder." "Protection" refers to the emanation of the vajra fence itself, which expels all māras without exception. "Wheel" refers to that which joins the two forms of the vajra fence and the canopy. "Obstacles" are those arising from the body. "Misleaders" are those arising from speech. "Malicious ones" are those arising from the mind. "Dispelling" means cutting them off. "I" refers to the single embodiment of the bodies of all the Tathāgatas.
Regarding the phrase "wielding the sword": because the Blessed One himself is established as that very Vajradhara, the very act of wielding the sword symbolizes all the signs. The meaning is as follows: at the time of recitation, by substituting the sword with a vajra, a wheel, a lotus, or a jewel, the verse becomes five lines. "Glorious" means possessing unsurpassed merit and wisdom. "Blazing sword" is a metaphor, as explained previously. That which possesses a blazing and radiant form is called "cutting," which refers to the obstructions and so forth previously described. To make this clear, it is said: "born from the three families," and so forth; the three families are those born from the nature of body, speech, and mind. To perform the ritual of the goddess of the earth, it is said: "O Goddess, you," and so forth; "all the Buddhas" is the accusative case used in the sense of the genitive. Regarding the instruction for the entry of the disciple, "of the garment" refers to the specific garment, which is red. Regarding the question to be asked by the master, "Who are you?" the remainder is "in what do you delight?" Regarding what the disciple should say, it is said: "I, the fortunate one," and the remainder is "great bliss." Having done what? That is stated: "between the curtain," meaning between the curtain of cloth. This is connected to the phrase "having made a request to the guru." "Of noble mind" refers to one whose intention is eager to behold the maṇḍala.
The supplication is stated: "In what manner" refers to by which ritual. "Buddha" is the nature of the emanation body, non-dual with the dharmakāya. "By the great dharma" refers to the state of the saṃbhogakāya. Regarding "Vajrasattva," vajra is the wisdom of great bliss in which all unsurpassed phenomena are indivisible; because he possesses that mind, he is so called. "Of me" means for me. Likewise, one should confer the empowerment by that ritual. "Supreme" means the desire for that which is intensely desired. "I" refers to the self. "Please grant" means "give." The brief presentation of the disciple's activities is stated; the passage beginning with "likewise, with song" and so forth is easy to understand. All of these should be understood from the maṇḍala ritual. "Then" means immediately following the accumulation of merit. "Vajra" is the nature of all phenomena as indivisible. One who holds that as their very identity is so called. Because that itself is unsurpassed, it is the "king," and thus he is the "king." "Oṃ" is an affirmation; oṃ is the unborn, the abandonment of conceptualization, and the very nature of illusion. "Śūnyatā" means that all phenomena are devoid of being one or many, and are thus selfless. Its nature is the truth. That itself is jñāna, the nature of realization. That itself is vajra because it is indivisible, because it splits apart [other views], and because it is unsurpassed.
That which possesses the essence of its own nature is svabhāva; that which is the identity of that is ātmaka. Because it is the identity of that, it is ahaṃ. Thus, the condensed formula is śūnyatājñānavajrasvabhāvātmako ’haṃ. Because it is the unsurpassed essence of all Tathāgatas and the very nature of the non-material dharma, it is the vajra. That which possesses its identity is the self, expressed as ahaṃ. This refers to pūjāvajrasvabhāvātmaka, which is to be performed immediately after the wisdom wheel has been inserted. Having arisen from the complete transformation of the seminal essence, the pride of the non-duality of existence and peace is proclaimed. Dharmadhātu is the nature of emptiness. That which possesses that nature is svabhāva; that which has the identity of hands, faces, and shape is ātmako ’haṃ. Now, by the phrase "pacifying and so forth," the vast array of fire-offering rites is taught. "By the divisions of pacifying and so forth" refers to the divisions of pacifying, enriching, magnetizing, summoning, paralyzing, splitting, expelling, and wrathful rites. "When accomplished" means when they are perfected. "When [the word] yaḥ occurs" means when it arises. For that very reason, it says, "thoroughly accomplishing all activities." "With a pacifying mind" means with a virtuous mind that is undistracted. "With an enriching mind" means while consuming molasses and milk. "With a passionate mind" means with a mind of passion. "And also" means with a mind accompanied by wrath. The hearth is then described:
"Peaceful maṇḍala in form" means circular. "Like a pond" means square. "Like a crescent" means bow-shaped. "Like the element of space" means triangular. Regarding their dimensions, it says "one cubit" and so forth. Regarding the depth, it says "half a cubit in depth" and so forth. "Five and two" means ten. For the peaceful rite, the rim is four finger-widths high, shaped like a full-blown lotus, excluding four finger-widths [from the edge]. In the center is a vajra of eight finger-widths. The firewood is taught in the maṇḍala ritual. For the enriching rite, the rim is eight finger-widths high and marked with a vajra. In the center is a vajra as described before. [The substances are] curd, honey, sugar, unbroken rice, peas, and twenty-four finger-widths of fresh nyagrodha firewood. For the wrathful rite, [the substances are] neem, poison, datura, hot butter, mustard seeds, and pungent spices. For the expelling rite, [the substance is] a crow's feather. Wherever the fire offering ritual is taught, it is referred to by that name. This is the explanation of the eighth chapter from the Commentary on the Difficult Points of the Glorious Black Yamāri composed by the master Śrīdhara.
Now, the ritual for bringing down rain is taught starting with "the ocean" and so forth. In that regard, a practitioner of the glorious Black Yamāri, with a firm superior intention, [should place] indigo juice inside an unbaked clay bowl.
Upon an eight-spoked wheel of swords, draw an eight-petalled lotus. Upon that, write the mantra of Kurukullā interspersed with the name of the person to be accomplished. Regarding that, in the last month of summer, it is done by Karkoṭaka; in the first month of autumn, by Śaṅkhapāla; in the middle month of autumn, by Takṣaka; and in the last month of autumn, by Vāsuki. By striking those very [spots], rain is brought down during the first month of winter and so forth.
Alternatively, place an unbaked earthen bowl and join its two halves. Bind it with blue thread, summon Kurukullā there in the form that will be explained, and having made perfect offerings, issue the command and cast it into a lake or similar place where nāgas dwell. Or else, write the mantra words for the propitiation of Māṃsaviṣṭikojā; from its complete transformation, meditate on Kurukullā who terrifies all nāgas, and having made perfect offerings, issue the command, "Bhagavatī, accomplish such-and-such a purpose for me!" and cast it into the abode of the nāgas.
Then, staying in the direction where rain is to be brought down, make all the parasols, victory banners, canopies, and curtains blue. The yogin, possessing all the special qualities of fervent longing and adorned with blue ornaments, should draw a triangular fire maṇḍala, blazing and radiant. In its center is a blue wind maṇḍala, bow-shaped and marked with banners. In its center is a white water maṇḍala, shaped like a vase. Upon that is an eight-petalled lotus. In its center is the Lord of Waters, possessing seven white snake hoods.
He has the appearance of a man, holding a sword in his right hand and a nāga-noose in his left. On the eastern petal is Nanda, green like a blue utpala lotus. On the southern petal is Vāsuki, white. On the western petal is Takṣaka, red. On the northern petal is Karkoṭaka, black. In the southeast is Padma, white. In the southwest is Mahāpadma, pale white. In the northwest is Śaṅkhapāla, yellow. In the northeast is Kulika, of variegated color. Then, from the syllable naṃ, all the nāgas are generated. One should offer a pure food offering suitable for the nāgas, such as molasses, milk, and ghee, while reciting the mantra with the syllable phuḥ.
Blue flowers, as well as incense, blue garments, and blue banners should be offered. Vases containing blue water should also be offered. One should offer incense made of seasonal ingredients, tagara, makara-nakha, yellow mustard seeds, and nāgapuṣpa, mixed with sugar; or alternatively, incense made of the pollen of nāgakesara mixed with sugar, along with butter lamps consecrated with melted butter. Then, with the mantra jhaṇaṃ jaḥ, one should mentally emanate a vajra hook, summon the nāgas, and visualize them in their respective places. Having offered the water for the feet and performed the perfect worship, one should make this supplication: "O great nāgas, out of compassion for me and in accordance with the command of the Blessed One, please cause a great rain to fall!" Then, one should visualize that all the nāgas are intensely focused on bringing down a great rain.
Recite: Oṃ hrīḥ ṣṭrīḥ vikṛtānana hūṃ hūṃ phaṭ phaṭ oṃ phu nāgānāṃ pariśāpaya svāhā. Following that, rain will fall. If it still does not fall, then draw a maṇḍala in the same manner upon a circular fire-pit and summon [the nāgas]. Meditate on the syllable naṃ on their tongues and, preceded by the offering of water and so forth, perform the fire-offering ritual. Offer three oblations filled with molasses, milk, and clarified butter, and burn the molasses, milk, and so forth with the mantra Oṃ naṃ svāhā. By being thus satisfied, rain will fall.
If it still does not fall, the punishment must be applied. Perform the nāga maṇḍala according to the previous sequence, but first draw a wind maṇḍala. Mentally, in the center of a lotus, assume the yoga of Yamāntaka, who blazes like the fire at the end of an aeon and strikes terror into all nāgas. Bind the tails of all the nāgas and trample them with your left leg extended. Insert the essence-mantra of the nāgas between each syllable of your own mantra and recite it with pride. Then, visualize the lotus withering from the light of the fire fanned by the wind. Thus, tormented from below by the fire and from above by the fire of the wrathful deity, their minds become utterly distraught. If you then visualize them as a nāga wheel vomiting water, rain will certainly fall.
If it still does not fall, take a cloth from a charnel ground or a garment from one killed by a weapon, and [apply] poison, salt, and mustard seeds.
Draw an eight-spoked wheel of swords with hot butter. In its hub, draw an eight-petaled lotus, and on each petal, write the heart-mantra of the nāgas, sandwiched between the syllables VAṂ and HŪṂ.
Fashion an image of a nāga from earth from the banks of a river, earth from a nāga’s abode, earth from an anthill, and earth from the root of a solitary tree. Once the yantra has been drawn, place it in the heart of the image. Following the ritual of summoning, transform yourself into the form of Yamāntaka, blazing like the fire at the end of an aeon. With your feet, trample upon the image of the nāga and, with the same wrathful demeanor as before, recite the mantra. Visualize that the entire expanse of space is pervaded by nāgas who cause a great rain to fall; if you do this, rain will surely come.
If it still does not rain, smear that very image with the "three hot" substances, mustard seeds, and so forth. Place it beside a triangular fire pit, kindle a fire with wood from a charnel ground, and while in a state of wrath, recite the mantra one hundred and eight times. If you then strike the image or scatter white mustard seeds, rain will certainly fall.
If it still does not rain, at that time, take that same image made of mustard seeds, salt, poison, and datura. Drive a nine-finger-long kīla of khadira wood into its heart. Press down on its head with your left foot, facing south or west. In the manner of causing rain to fall, suppress it and kindle a triangular fire pit with a flame from a charnel ground. Meditate on Yamāntaka in the center of that fire.
If, while the tongue is pressed by the syllable HŪṂ in his mouth, one recites the mantra with wrath and confusion, then starting from the tail, one should cut it repeatedly with a sharp weapon and burn it one hundred and eight times; by doing so, rain will fall. Even so, if it does not fall, this is the fault of the Blessed One Yamāntaka. One should then meditate on oneself in the yoga of the great wrathful Vajradhara, fashion an image of Yamāntaka from earth from both riverbanks and so forth as before, place the wheel in its heart, and trample upon it with the feet. Starting from the little toe of the left foot, one should likewise cut it repeatedly and cast it into the mouth of Vajradhara, who abides in the rite of wrathful activity. If this is done ten thousand times, Yamāntaka will certainly cause rain to fall.
Regarding "cutting": in a peaceful hearth for the nāgas and so forth, one should meditate on Mohavajra-Yamāntaka exactly as described and perform ten thousand burnt offerings of ghee, milk, and so forth according to the peaceful ritual. Even so, if the malevolent nāgas are not subdued, then at that time, in the hearth of wrathful activity previously explained, one should perform burnt offerings with the materials of the wrathful rite, including old flowers offered to the glorious Vajrasattva and cotton seeds; by doing so, the rain will certainly be stopped.
"During times when rain does not fall" means at the time when there is no rain. "It will fall" means that rain will come to fall. Regarding the collection of rites for paralyzing the waves when traveling by boat upon the ocean, it is said:
The passage beginning with "the black snake" and so forth is easy to understand. Regarding the application for the purpose of seeing gods and so forth, it says "the fruit of the candā," and so on; "the fruit of the candā" refers to the fruit of the datura. The rest is easy to understand. The meaning is as follows: a practitioner of Yamāntaka, having prepared a hearth according to the ritual for subjugation, should perform the fire offering as taught. "The god" refers to the Blessed One Yamāntaka. This is merely an illustration; one will also see Brahmā and others. Having seen them, they will become pleased and grant what is desired.
Regarding the subduing of the malevolent, it says: "The wood from a funeral pyre in a charnel ground." "The wood" is that by which the corpse of the deceased is moved. The oral instruction is that an image or effigy should be made from arka wood. "The juice of a madman" is the juice of datura leaves. The meaning is that if one summons the target into that [effigy] and recites [the mantra], they will be struck by madness.
Regarding "if one recites four hundred thousand," this means reciting four hundred thousand times. "Accomplished white mustard seeds" refers to yellow mustard seeds. "Having taken those" refers to a large quantity. Thus, it is said that one should take the accomplished white mustard seeds. Regarding "when one has fallen, seized by a snake," if one sprinkles [the seeds] upon one who has fallen after being seized by a snake, they will be revived; thus, it is called "reviving the fallen." The word "should" (bya) indicates the action itself. The meaning is as follows:
For the white Yamāntaka, one should achieve the rite on the first day of the waxing moon using white white mustard seeds. Taking them in hand, one should recite the mantra for four hundred thousand times. Then, the yogin should collect and hold them. If one is bitten by a snake, striking it with those seeds will cause the victim to recover. Other applications should be explained according to the oral instructions.
In that regard, having performed the yoga of Yamāntaka exactly as prescribed, for the purpose of neutralizing poison, one should visualize a sun maṇḍala at the heart of the person to be treated, arising from the mantra HŪṂ or HRĪḤ ṢṬRĪḤ and so forth. Upon that, the syllable HŪṂ is visualized, and by its light, the poison present there is set ablaze. In the palm of the left or right hand, an eight-petaled lotus is generated from the syllable PAṂ. In its center, one should visualize a white HŪṂ adorned with light rays, dripping with nectar. According to the oral instructions, others teach that one should place the syllable HA in the center of a white light.
Then, while reciting the HRĪḤ ṢṬRĪ mantra, or the Danda-Yamāntaka mantra, or the VIKṚTĀNANA mantra, or the mantra OṂ HRI HA HŪṂ JA HA, one should proceed from the hair at the crown of the victim's head down to their feet. One should imagine that the light from the seed syllable placed on the hand draws out the poison; as it comes out, it turns black. Once it is thus cast away, one should imagine that the area becomes white, radiating white light and filled with nectar.
Alternatively, on a wooden board, one should write the ten-syllable mantra interspersed with each white letter HA, and intersperse the name of the person to be treated.
There is no doubt that by this, the poison will be eliminated and the person will be restored to life. Alternatively, one should visualize the syllable Hrīḥ on the head, from which a stream of nectar like milk flows down. One should then contemplate a stream of light that gradually clears away the stains of the poison residing in the body, which by its very nature appears black. By reciting the mantra, the poison will be eliminated. For the purpose of paralyzing, one should place the syllables of the mantra themselves, bound by the Great Powerful One (Mahendra) and yellow in color, upon the head and other parts. Regarding the "kindling," one should meditate on the seed-syllable of fire at the location struck by the fangs. As it is said: "Homage at the beginning, dismissal at the end; the striking is applied according to the ritual; the poison is thus bound. Even if the yogi desires clarity..." and "If one sprinkles, there is no doubt of recovery." The phrase "mountain, valley, water, and earth," and so forth, regarding the pacification of diseases of the head, is easy to understand. In that same way, other ailments such as elemental spirits, carbuncles, smallpox, and the like should also be treated. To subdue malevolent beings, the yoga of Yamāntaka, the Terrifier, is taught. Regarding the passage beginning with "Brahmin," "charnel ground ash" refers to the ash from the fire of a charnel ground. "Its earth" refers to the earth of the charnel ground; the commentary explains that one should fashion an image of Yamāntaka from it. "In the right" means in the right hand. "Great vajra" refers to a split vajra. "Left" refers to the left hand. "Human head" refers to the head of a man. "White" means it should be drawn or visualized as such.
"By that" means by that very [means]; it is that which summons, destroys, and terrifies. This is what is taught: one should fashion the form of Yamāntaka in the secret place, perform the consecration, and, possessing such a yoga oneself, act according to the instructions. Regarding that, it is said: "Every day," and so forth. "With the five nectars and the five meats" means with the five nectars and the five meats. "Constantly" means every day. "Supplication" means the earnest request. One should recite the mantra together with the exhortation, "Destroy this enemy of mine," during the four or three sessions. If one goes to sleep at night reciting these words, then at dawn, the enemy—that is, the adversary—will die, at which time their formative factors (saṃskāra) will be exhausted. "Or else, they will be struck by disease" means that if they do not die, this is what will happen. Furthermore, regarding the practice for causing madness, it is said: "The enemy's rocanā" refers to the enemy's feces. "Human marrow" refers to the marrow of a man. This is connected with the phrase "one should fill it." Having filled it, what is said is: "If one recites it one hundred thousand times after filling it thoroughly, one is like a preta wandering on the treetops." This means if it is tied to the top of a preta-tree.
Regarding the phrase "roaming like a hungry ghost": just as a hungry ghost is of the nature of a withered tree, so too is this "roaming," which means to wander about or to become insane. The meaning is as follows: having filled the hollow of a human shank bone with the excrement of an enemy, one should write [the mantra] on a victory banner cloth or a cemetery cloth using ink made from the juice of poison, salt, and datura leaves, with a pen made from the bone of a crow's shank or the base of a crow's feather. If this is then attached to a sakoṭaka tree or a beleric myrobalan tree, it will occur exactly as taught.
Then, with the words "Then..." and so forth, the accomplishment of the great vetāla is taught, as explained in the tenth chapter. Yamāntaka Bhairava is the terrifying one. Wherever the subduing of the enemy is taught, that is Bhairava Yamāntaka; the chapter that teaches this is also called by that name. This concludes the explanation of the ninth chapter from the Commentary on the Difficult Points of the Glorious Black Yamāri composed by the master Śrīdhara.
Now, with the words "Then..." and so forth, the method for accomplishing the vetāla is briefly shown. "Hanging from a tree" means suspended. "Unwithered" means not struck by a weapon. "Without wounds" means not rotted by pus. "Having brought it down, one should wash it well" means one should perform the ritual cleansing. The mantra is Hrīḥ Ṣṭṛi and so forth. "There" means in its heart. Some say it is in front of it. This is what is being taught:
One should lower the corpse of a thief from the gallows, wash it with fragrant scents and the like, and cause a vetāla to enter it. It should be black and terrifying, holding a curved knife and a skull-cup in its hands. One should worship it with incense, flowers, and so forth, and after offering it betel nut and other items, one should sit with wrath through the yoga of Yamāntaka upon its heart and recite the mantra. Regarding the greatness of the mantra, it is said: "Ema!" and so forth; "without thought" refers to the dead. Regarding the instruction that the yogin should not be afraid, it is said: "the yoga of Yamāntaka" and so forth. If one asks what will happen as a result, it is said: "whatever the yogin desires," and so forth. The yogin should take whatever he wishes—be it a sword, eye-salve, foot-ointment, a noose, a hook, a vajra, bezoar, mercury, alchemy, or anything else—and should supplicate for his desired aim. "It will grant all of them" means that it will bestow them. Now, for the yogin who has attained the signs, the application for summoning a girl for the sake of the vidyā-vow is taught: "the buffalo and..." and so forth, which is easy to understand. "Bear" refers to the bear itself. "These" means having combined these substances into one. "To make into a form" refers to the form of the extremely terrifying Yamāntaka; for that very reason, it is said: "the terrifying form of Yamāntaka."
Here, too, it should be understood that one should offer the torma with the five nectars together with the five meats, just as before, every day. Regarding that, the yogi should make a supplication. The phrase "with the mantras such as Hrīḥ Ṣṭṛḥ" means that it should be accompanied by the words of supplication: "Grant such-and-such to me." "By his father" refers to that. Here, it is taught how it occurs for his father: in the passage beginning "In a dream, Yamāntaka," the meaning is that if one becomes terrified in that way, he will certainly grant it. The meaning is this: having prepared Yamāntaka according to the taught ritual and performed the consecration, if one performs the recitation in his presence while maintaining the divine pride of the yoga of Black Yamāntaka, one will obtain that which is desired. In the section on the stages of clear realization, the hands, faces, and colors of the Hatred Yamāntaka and the others have already been shown. The description of the gatekeepers here, beginning with "three faces," is easy to understand. "Sword" refers to a greenish-blue one. In order to accomplish the visualization of the lord of the maṇḍala exactly as it was taught in the first chapter, the phrase "in the bhaga" is spoken; this refers to the lotus that is identical to oneself. "Liṅga" refers to one's own secret vajra. "Visualizing" means to be visualized. "Lord of the maṇḍala" refers to the principal deity of the maṇḍala.
The phrase "should be visualized" has this meaning: having performed the union of the vajra and lotus in the manner of identity and embrace, one should visualize the Blessed One; this is the meaning. By this, the position that the Blessed One is not in meditative equipoise is refuted. Now, the sequence for the meditation on the recollection of Yamāntaka and the others within the secret maṇḍala is taught: regarding the phrase "recollection of hatred" and so forth, "hatred" is the form of Yamāntaka the Hater. "After" means following the result, the form of Vajradhara Black Yamāntaka. "Recollection" is the act of recollecting; thus, it is endowed with the recollection of hatred. "Yoga" is the meditative equipoise of insight and method. As it is said in the Glorious Guhyasamāja: "Through the meditative equipoise of method and insight, it is explained as 'yoga'." That which possesses this is the yoga whose nature is insight and method. By this, it is shown that the self is of the nature of suchness. "Delusion" is Yamāntaka the Deluded. "After" hatred means following it. "Recollection" is the act of recollecting. Regarding "slander," "slander" follows delusion as before. "Desire" follows slander as before. Following that is "jealousy," and "jealousy" is Yamāntaka. The term "recollection" means that one should contemplate.
One who is called "possessing the ascetic observance" (vratin) is one who possesses the guarding of the samaya of the ascetic observance. Now, having completed the secret maṇḍala, the emanation is taught: "One should emanate from the pores of the skin." Here, "emanate" indicates the teaching, the meaning of which is that they should be arranged within the samaya maṇḍala. "From the pores of the skin" means from the pores of the wisdom [consort]. "Of the families" refers to the families of hatred and so forth, which serve as the causes for others. Their very clouds, by way of infinite emanated forms, pervade the maṇḍala of space. "Each" means from each one individually. "One should emanate" is to be applied as before. The seats of the maṇḍala deities are taught in the passage beginning with "the sun maṇḍala" and so forth. That which was taught as the meditation on the recollections is the chapter on the meditation on the recollections. This is the explanation of the tenth chapter from the Commentary on the Difficult Points of the Glorious Black Yamāri composed by the master Śrīdhara.
Now, since the yogi who has attained the signs should engage in the conduct that is the essence of the vidyā-vrata in order to accomplish Mahāmudrā, the chapter on the stages of conduct is taught, preceded by compassion through the purification of hatred and so forth. Regarding the passage beginning with "by hatred": hatred is mutual dislike. To be "overwhelmed" by it is to be completely pervaded by it. "Beings" refers to the various [classes of beings].
"Having seen [him], he manifested in the form of Yamāntaka, the Slayer of Hatred"—thus it should be connected. If one asks what kind of special qualities he possesses, it is said: "He exhausts all hatred." This means the hatred of all sentient beings. Its exhaustion is the rendering of it into non-existence. Therefore, it is said, "He exhausts all hatred." This teaches that when its essence is realized, it is exhausted. If one asks, "If the Blessed One has abandoned all obscurations, how can he take such a form?" it is said: "By the power of compassion," which means being under the influence of compassion. Likewise, one should understand the phrases "oppressed by delusion" and so forth. Regarding the pure essence of the yoginīs, it is said: "Loving-kindness" and so forth. Loving-kindness is the bestowing of benefit and happiness upon all sentient beings; in that regard, Caurī is so named. Compassion is the desire to deliver all sentient beings from suffering and the causes of suffering. Joy is the mind of joy that, having realized the lack of intrinsic nature in sentient beings, is able to realize without difficulty that "this exists" for them. Equanimity is the state of mental equality toward the eight worldly concerns: one's own pleasure and pain, gain and loss, fame and insignificance, and praise and blame.
If one asks how the maṇḍala is to be emanated, it is said: "Having perfected the entity of oneself," and so forth. "Oneself" refers to one's own form. "Having perfected" means immediately following Vajrasattva. This should be connected to the statement: "Having perfected the form of the Blessed One, one should emanate the maṇḍala." From where? It is said: "From the seed-syllable at the heart," which means from the syllable ya residing at the heart. This is what is taught: having summoned all the tathāgatas with the light of the seed-syllable at the heart, they enter through the mouth and are melted by the seed-syllable at the heart; that very [essence] is then to be emanated, which means having generated it within the lotus of the goddess. If one asks what the result of that is, it is said: "In this, accomplishment..." and so forth, which is easy to understand.
Now, it is said that a yogi who has attained some mastery over wisdom should engage in the nature of the vidyā-vow in order to achieve the siddhi of the Great Seal of authentic wisdom: "Then, now," and so forth. "Conduct" is the very nature of the activity. If one asks what its characteristics are and what its specific qualities are, it is "supreme," meaning the highest of all, because it definitively accomplishes the welfare of oneself and others. Of what is it? It is said: "of Yamāntaka." "Terrifying form" means having a form that terrifies all afflictions; it is that which possesses such a form.
If one asks for what purpose one engages in the conduct, it is said: "Accomplishing the body, speech, and mind." The application of the body in forms such as the wrathful and the peaceful is the nirmāṇakāya (emanation body). The application of the essence of the teachings according to the capacities of all disciples without exception is the saṃbhogakāya (enjoyment body). The mind whose nature is the subsiding of all conceptualization and the absence of intrinsic existence is the dharmakāya (truth body). "Accomplishing these" means to bring them to perfection; it is for that purpose. It means for the sake of accomplishing the body, speech, and mind, that is, for the sake of perfecting the nirmāṇakāya, saṃbhogakāya, and dharmakāya. The passage beginning with "in a great wilderness" and so forth is easy to understand. "Iron" refers to iron. "Should be grasped" means to brandish. "Lion's Roar" refers to the Lion because he slays all the wild beasts of the afflictions without exception. This is the Blessed One, the Black Yamāntaka. His mantra is "Yamāntaka" and so forth. Regarding the teaching on the union with knowledge: "Through the union of Vajra Yamāntaka," it means that one is Yamāntaka himself. That very experience of one's own knowledge is Yamāntaka. Because its nature is non-conceptual, it is "Vajra." The specific union of that is the meditative absorption characterized by wisdom and method.
Therefore, the remainder is the statement: "One should engage in the conduct preceded by the observance of awareness (vidyā-vrata), which is the very meditative equipoise of insight and method." If one asks, "Should this be done from the very beginning?" it is said: "When a slight capacity has arisen." Here, "capacity" refers to the mind, specifically the capacity for mantra and so forth. "Has arisen" means it exists. "Sporting" is the characteristic of causing sentient beings to have manifest faith. "Born from the sukha" is a specific type of song endowed with vajra words. By this, the application of meditative equipoise is shown.
In order to clearly demonstrate the awareness and meditative equipoise taught, the definitive explanation of the practice to be accomplished is stated: "The banner," where "banner" is the sign; that is the Blessed One’s vajra. "Courtyard" is the lotus of wisdom. "Then" means immediately after finding the girl. "Having seen" refers to the vajra generated from HŪṂ and OṂ, the jewel and the opening from PHAṬ, and the lotus and filaments from HŪṂ and A, with PHAṬ at the opening. "Milk" is the nectar; the meaning is the bodhicitta which has the nature of both the conventional and the ultimate. "There" refers to the moment of the simultaneous union from the openings of both. "Should be thoroughly accomplished" means it should be accomplished to the ultimate limit. The meaning is as follows:
Having received the instructions from the guru and others, the mantra practitioner, through the stages of the vidyā-vrata, summons the daughters of the gods and so forth in four sessions. By training according to the pith instructions on how to find those adorned with all internal and external qualities, one should clearly illustrate the practice: by directing the fingers and the tongue toward the channel called the avadhūtī, and by moving the vajra slowly, if the bodhicitta is not released and remains due to the distinction of time and place, then after eighteen months, or six months, or three, or one and a half, or at the time of dawn during the four sessions, having illustrated all things as the essence of great bliss in which all phenomena are indivisible, one should "thoroughly accomplish Mahāmudrā"—which means to bring it to perfection.
Furthermore, to clarify this very point, it is said: "By training the mind one-pointedly on milk," and so forth. "Milk" is the bodhicitta, which is the nature of the benefit of one's own self-knowing awareness. "Training" is to measure it again and again. The "reality of training on milk" is the non-dual mind; therefore, it says "by training the mind one-pointedly on milk." The word "by" (pas) is the third case in the sense of a cause. Because it is the cause during the stage of training, it says "by that cause." "Mahāmudrā" refers to the thorough accomplishment of the manifest complete enlightenment that is the essence of great bliss for the benefit of all beings without exception; this is the meaning of "to bring to perfection." Furthermore:
"Having moved it slightly with the fingers,
And afterwards with the tongs of the tongue,
From the expansion of that nāḍa..."
The bodhicitta will flow; the mantrin should move the vajra slightly from time to time. By means of the syllable phaṭ residing in the jewel, one should stabilize the mental derivative. If the bodhicitta is not lost, one will experience the expansion of sublime bliss. One should radiate that nature into all beings and cause it to appear in an uninterrupted stream. Through stability, pervasiveness, bliss, and peace, the supreme state will be attained. If the bodhicitta is lost, attainment will degenerate because the mind faints; thus it is taught.
Regarding the clear explanation of the preparation of the consort: in the passage beginning with "Vārāhī," the term "Vārāhī" has already been explained. "A wisdom equal to oneself" refers to the apprehension of her essence, up to the point of "should be examined and meditated upon." "To all queens" refers to queens born from all families. "Desirable" means that which is to be desired. The meaning is this: having taken a girl associated with any of the five families, one should generate her as being equal to oneself through qualities such as learning, and desire her for the sake of the siddhi of Mahāmudrā.
Regarding the statement that the yogi established in that way should act without fear: "Like a hero, like a lion" means that the Blessed One is a lion because he slays all the wild animals of the afflictions. The meaning is that one should conduct oneself in that same way. Therefore it is said: "By a hero" means a hero because he is victorious over all enemies of the afflictions without exception.
Regarding the phrase, "It thoroughly accomplishes all desired aims": that which is to be desired is called "desire," referring to objects such as forms and so forth. Since they are both "all" and "desirable," they are "all desired aims." Because it accomplishes the aim characterized by perfectly complete enlightenment, it is said to "thoroughly accomplish all desired aims." The meaning is this: one should accomplish the conduct of the awareness-discipline (vidyāvrata) through the entirety of the play of the five sensory qualities.
Now, out of compassion and according to the inclinations of those to be trained, other specific methods of accomplishment are taught. Regarding the phrase "Then, now," and so forth: this occurs immediately after the protection and the pavilion. That which possesses a seal (mudrā) is a "seal"; it should be connected with the words, "the method for accomplishing that shall be explained."
"The single syllable of the great secret mantra" refers to Hrīḥ Ṣṭrīḥ itself, which is the seed-syllable that serves as the cause of generation. It is taught that this very syllable is the recitation (japa).
"One should correctly meditate on the buffalo": that which has a face like a buffalo is a "buffalo." "The vajra maṇḍala" refers to the maṇḍala contained within the vajra pavilion; it is the vajra maṇḍala. Since the Blessed One has the form of a wrathful deity, he is upon a sun maṇḍala. "Upon the buffalo" means upon the back of the buffalo. The meaning is this: preceded by the confession of misdeeds and so forth, [one meditates on] emptiness and—
Within the protection circle and the pavilion, from the complete transformation of the syllable ṣṭrīḥ, one should meditate on the Hundred-Armed [Yamāntaka], who has the face of a buffalo. He stands upon a buffalo, treading upon Yama, emitting garlands of immeasurable light, with his left leg extended, and adorned with all the ornaments of a wrathful deity. It is said that his two principal hands hold a curved knife and a skull-cup, while his remaining hands hold various weapons such as vajras, swords, and so forth, as indicated by the passage beginning, "Whatever is to be cut slightly," and so on. "The wise one" refers to one who possesses non-dual great bliss. Furthermore, in the Sādhana of Yamāntaka taught by the passage beginning, "Then, furthermore," all other aspects are the same as before. However, he is perfected from the syllable hrīḥ, smeared with ashes, and possesses two hundred thousand arms. Then, by the passage beginning, "Now, I shall correctly explain," the Sādhana of Yamāntaka with the distorted face is taught; again, all other aspects are the same as before. The distinction is that he is generated from the syllable hūṃ. Previously, the recitation mantra for the two Yamāntakas was the single syllable ṣṭrīḥ alone; this very same [mantra] is also for this distorted-faced one. Now, in order to abandon the yogi’s conceptualizations regarding what is to be eaten and what is not to be eaten, and to perform an extensive practice when weary of mantra recitation, the Sādhana of the Samaya is taught: "I shall explain the Sādhana of the Samaya." Regarding this:
This is called samaya because it brings about and attains non-conceptuality and equanimity; or, it is called samaya because it is not to be transgressed by the yogi, and it is the sādhana for that. Since non-conceptuality itself accomplishes all purposes, it is said, "all purposes," and so forth. Regarding the statement, "this should be done without harming sentient beings," this refers to being "free from evil," meaning free from reproach; being free from harm to living beings is what is meant by being "free from evil." "Not difficult to find" means that it is abandoned by everyone. "Great meat" and so forth are easy to understand. "With great grease" refers to the fat of a person impaled on a stake, pierced by a weapon, or hung upon a tree. Regarding "mixed with indigo," the meaning is that these should be blended together. If one asks what the result of that is, it is said, "it will be brought under control," and so forth. Furthermore, another application is taught: "Vairocana" is Vairocana. "Sinduvāra" is the leaf of the sinduvāra tree. "Bilva" is the bilva fruit. "Mixed with brick powder" refers to brick powder equal in measure to [the substances of] the Ratna family and so forth. "The juices of the golden tree leaves" means that one should grind and mix them with the juice of datura leaves. "Of this" is easy to understand. Another application is also taught: "great urine" refers to urine. "Vajra nectar" refers to bodhicitta.
These should be drunk together at all times through the nostrils where the breath flows. One should understand that each of these individually will eliminate aging and death; furthermore, if at the time of death one blows and pours the immediate vajra nectar through the openings of both nostrils, one will be restored to life. Regarding the benefits of this practice, it is said: "This is the supreme yoga of the principal [deity]." If one asks how so, it is said: "Like drinking the self-arisen flower." The "self-arisen flower" refers to the first flower of a woman. It is renowned that if one drinks it according to the taught ritual, one will not die; such is the meaning of the phrase "in that same way." Furthermore, the oral instruction is: "Take the dark fortnight of the dark [woman], and take the bright fortnight of the white [woman]; the dark-complexioned and the fair-complexioned are included within these." This refers to where the practice is shown. This concludes the explanation of the eleventh chapter from the Commentary on the Difficult Points of the Glorious Black Yamāri composed by the master Śrīdhara.
Now, in order to complete the offering of accomplishment through song, the explanation of the "five qualities of desire" and so forth is taught. Regarding the passage beginning with "Then," the term "Blessed One" has already been explained. He is "Great" because he is the nature of loving-kindness that acts for the benefit of the great aggregate of the mind. Since he is both great and a person, he is the "Great Being" (mahāpuruṣa), because he fills the palace.
Therefore, it is called "the person" (puruṣa). By the words "the person," it means that the palace of the supporting maṇḍala fills the entire maṇḍala of the supported, which is the essence of the Buddha-field without exception. It is the "samaya" because it is not to be transgressed due to the power of compassion. Regarding the phrase "in the meditative absorption (samādhi) of the form of Carcikā," the meaning is that the mind is made one-pointed in that form. The passage beginning with "like the form of Vārāhī" is easy to understand. "These" refers to what is about to be explained. "The song of offering" is the very nature that clarifies the unsurpassed suchness (tathatā). "He spoke" means he possesses speech. "O, O!" is the call of the land of Rada. Alternatively, because he is the essence of the three unsurpassed bodies, he is addressed as "O, O!" "Kṛṣṇayamāri" is the address to him; the meaning of this has already been explained. "Guru" means the guru. Regarding "you, whose nature is the form of a rākṣasa," it refers to the nature of a rākṣasa's form; it is the form of a rākṣasa because it terrifies the malevolent. "You, whose nature" means your nature is the form of a rākṣasa because it exhausts all afflictive conceptualizations without exception. "By me" means by me, Maitreya. "You" refers to you yourself. "If seen" means if looked upon, up to the point of "having become seen."
"Extremely terrifying" means having become afraid, because even though [the Buddha] is peace itself, he abides in such a manner. "Relinquish this" means "completely let go of this." "Of a wrathful nature" means the essence of a wrathful deity; the meaning is that he manifests in that very essence even for disciples who abide in a peaceful or intermediate state.
The song of compassion is spoken: "Your" means "your own." "By the dance" means when the unsurpassed dance of a Buddha is performed. "Shaken" means trembling. "Together with the heavens, the earth, and the underworld" refers to the realms above the earth, upon the earth, and below the earth. The meaning is this: since the three worlds are shaken by your dance, relinquish that essence and manifest in the form of a Buddha. "Black" refers to a transformation. Regarding "like crushed añjana," "crushed" refers to a paste of eye-salve; it is seen as being like crushed añjana. "Wrathful" means having a mind that is wrathful toward conceptualization. "Perform the dance" means "perform the unsurpassed dance." "You" means "by you." "Vetāla" means a corpse-raiser; the meaning is the Great Wrathful One.
The song of joy is spoken: "Dark in color and short in stature" means being black in color and short in size. "Emanating various forms,"...
This means that, having become joyful upon seeing the welfare of sentient beings, one should manifest various forms. "Vajrasarasvatī" means that I, [the practitioner], am supplicating Vajrasarasvatī. Regarding "You, the essence of great bliss, perform the dance": the phrase "perform the dance" has already been explained. "Great bliss" refers to the great bliss that is the essence of the perfect fulfillment of the welfare of oneself and others.
The song of equanimity is spoken: "With the mantra Hrīḥ Ṣṭrīḥ..." refers to the resonant sound of the mantra Hrīḥ Ṣṭrīḥ and so forth. "Cut through the delusions of the three realms of existence": the three realms of existence are the delusions of the nature of subject and object within the realms of desire, form, and formlessness. The meaning is that the very act of abandoning these is great equanimity. By this, the greatness of Secret Mantra is also demonstrated.
"Delivering the faithful through compassion and wrath": "through compassion" means that by the power of compassion, one emanates as a wrathful deity. "Delivering the faithful" means that one liberates those who have developed faith. "When seen by beings" means when beings see the form.
Then, the section beginning with "Then..." teaches the recitation. "If one recites excellently" means that the excellent recitation is the nature of the internal neuter recitation. "Vast" refers to that which is characterized by Mahāmudrā. "Not quickly" means not in a hurried manner.
"Not slowly" means not reciting each syllable at a leisurely pace. "Not long" refers to the short vowels. "Not short" is the remainder, referring to the long vowels. "So that it is not heard even slightly" means in such a way that others do not hear it. Regarding the instruction to "prepare the rosary," the passage beginning with "buffalo, man, and so forth" indicates that the thirty-two [beads] are made of elephant [ivory]. "Horse" refers to a horse. "Donkey" refers to a donkey. "The pellets are for each" means for each individual pill. Another alternative is stated: "Or the wise should meditate on a human head." The application of the number of recitations is stated as "about ten thousand." Regarding "of the bhūtas and the ḍākinīs," the genitive case is used in the sense of the accusative. "Kill" means to subdue.
In that regard, having performed the yoga of Yamāntaka exactly as prescribed, and having recognized that the person is possessed by bhūtas and so forth, one should summon them and cause them to enter the body of the victim. Having bound them and pressed them down with a crossed vajra (viśvavajra), one should look at the heart and throat of the victim, who is situated upon a blazing and moving maṇḍala of fire below. Having consecrated a king of white mustard seeds—which are like vajras produced from a blazing HŪṂ—one hundred and eight times, one should visualize them piercing the body. If one then strikes with pride while reciting the mantra, the victim will certainly be liberated.
Alternatively, visualize blazing vajras arising from the syllable HŪṂ on both hands. Summon the bhūtas and other spirits into the body held by those [vajras], and cause them to be enclosed between the two vajras. If one recites the mantra while crushing and rubbing them with the light of those [vajras] and squeezing them with the joined vajras of one's own hands, they will be liberated. One should also rub them with the feet. One should also rub and press them from the heart center, as if in a wrestling match.
Alternatively, if one wishes to seize [the spirit], perform its yoga. On the eighth or fourteenth day of the waning moon, wear a garment soaked in char from a charnel ground mixed with water. Then, on a skull of a man who was impaled on a spear, struck by a weapon, or hanged, draw a rākṣasa with char from the charnel ground. He should have sharp fangs bared, arising from the syllable HŪṂ, be adorned with a garland of skulls, and be wrathful. His hair should blaze upward, his right hand raised holding a long curved knife (kartṛ), and his left hand holding a human head while making the threatening gesture (tarjanī).
Place the mantra, written as before on a palm leaf, into the heart of an effigy made from charcoal from an unburnt fire, earth, ashes, and the dust from the footprint of the person to be accomplished. Then, place that effigy—smeared with poison, salt, mustard seeds, and so forth—into a second skull.
Having performed the summoning and so forth for both, one should place a skull-cup that has been drawn [with the mantra] upside down over [the target] and imagine that it is holding them. Pressing down with one's foot, if one recites the mantra at midnight in a charnel ground with an angry demeanor, uttering the command, "Seize so-and-so!" they will certainly be seized. By this very application, one can also afflict them with fevers and the like. In that regard, for a hot fever, [the deity] is red with red hair blazing and standing upright. For a cold fever, [the deity] is white with a protruding belly. In both cases, they have three legs, three heads, and three arms, and are wrathful. This is what was taught: "The vajra application of Yamāntaka." Regarding the previously taught ritual of the preliminary service, the phrase "the yogin should recite one hundred thousand [times]" and so forth implies: "What need is there to mention that it will not fail to be accomplished?" This is the meaning of "certainly." Regarding the taught ritual of the practitioner's torma offering, the phrase "daily" means constantly. "Monthly" means once every month. "Yearly" means once every year. This is to be connected with the phrase, "Offer sixty-four tormas." If one asks at what time, it is taught for the sake of indicating the time: "Dhūṭī" (dhu-gu) refers to one-eighth of a watch (yāma). What is their number? It is connected with the phrase "sixty-four." The meaning is this: in a single day and night, as characterized by eight watches, there are sixty-four dhūṭīs. This is the sense.
This is the application of the dhyu-gu (danda). In that regard, beginning from the first day of the waxing moon, the wind called "Moon" emerges from the left nostril and remains pervading for half a session. Following that is the transition (saṃkrānti); after emerging for eight half-sessions, it subsides. The same occurs at night; these are the sixteen transitions. In each of those transitions, there are four moments divided by fire, wind, water, and the great power (earth), which are called dhyu-gu. Among these, when it emerges upward, that is fire; when it emerges from both sides, that is wind; when it emerges downward, that is water; and when it emerges from the center, that is the great power. Regarding this:
"When from the center, when from above,
When from both sides, and when from below—
The wind emerges moment by moment;
Knowing these four transitions,
One should view them as four dhyu-gu.
Just as for each dhyu-gu,
The practitioner should offer the bali."
Likewise, during the waning moon, one should know that the wind named "Sun" emerges from the right nostril. This continues from the second and third days. Then, on the fourth, it shifts from the Sun to the Moon. This continues from the fifth and sixth days. Then it reverses again from the seventh, eighth, and ninth days. Then from the tenth, eleventh, and twelfth days. Then from the thirteenth, fourteenth, and fifteenth days. In whichever nostril the [wind] first emerged during that half-month, in that same nostril it finally subsides.
Just as it is during the day, so it is at night. Here, one should perform virtuous and non-virtuous actions, as well as activities such as going and coming. Regarding that: "Virtuous actions are performed on earth and water; those that are black are performed on fire and wind. The moon should be understood correctly; when the light is sharp, it is middling. If a non-virtuous act is performed under the sun, it will certainly bestow death. If that same act occurs under the moon, it does not bestow extreme suffering." Thus it is said. The passage beginning with "Always, whatever little one eats" and so forth teaches the two activities of the yogi; "first portion" (phuṅ) refers to the first. By this, the external Yamāntaka is satisfied. Alternatively, another distinction of the yogi’s supreme meditative absorption is taught; "first portion" means the unsurpassed, and the meaning is that Yamāntaka himself, who is of the nature of awareness, becomes just as it is there. Now, in order to show that accomplishments arise when the guru is pleased, it is said: "Then, that which is to be correctly explained..." and so forth, which is easy to understand. All the specific requirements are the specific preparations, such as the rosary and so forth. Wherever such things are taught, that is also called "all the specific requirements." This is the explanation of the twelfth chapter from the Commentary on the Difficult Points of the Glorious Black Yamāri composed by the master Śrīdhara. Now, with the words "Then..." and so forth, the method of certainty preceded by the purification of the weapons is taught.
"However many" (ji snyed pa) refers to the extent of the measure. That which is committed as a sin through the cause of non-virtue is "sin" (sdig pa). "Those" (de dag) refers to the curved knife (kartṛkā), so called because it cuts and pierces in every way. The "sheathed" is the sword; because it is the enemy of the afflictions (kleśa) themselves, it is a sword. It is so called because it cuts and cleaves with that. In order to accomplish "long-distance hearing," the Vajraḍākinī-sādhana is taught by the words "then" (de nas) and so forth. "Long-distance hearing" means from a great distance. "Everywhere" (kun tu) means hearing all aspects without exception; that is long-distance hearing. To "accomplish" that is to bring it to completion. For that purpose, one should meditate on Vajraḍākinī—this is how the connection is made. "Space" (nam mkha’) is the sky. That itself is the element (dhātu), the nature of all phenomena. In the center of that is the celestial mansion (vimāna); "belonging to that" means included within its interior. "One should visualize a sun maṇḍala" refers to the meditation. "Also five-pointed" means that which has five points is "five-pointed," which is the meaning of "vajra." "Abiding" (gnas) refers to the seed-syllable, according to the statement: "The seed-syllable is called the abiding." "Upon that" means in the center of its hub. That very thing is stated: "Dhṛ," meaning that it is transformed from that. "Black and terrifying" means causing fear. The right and left faces are white and red. "One should visualize a vajra in the hand."
The phrase "the principal hand" refers to the primary hand. The phrase "the others are to be placed in the other hands" means that the remaining hand-symbols—the sword, the curved knife, the wheel, the lotus, and the skull-cup—are to be placed in the other hands; that is, they are to be visualized in the remaining five hands. The "yoga maṇḍala" is the moon maṇḍala. The phrase "she who holds the sword" refers to the one who possesses the sword. The phrase "the sequence of the maṇḍala" means that those five goddesses are to be visualized in the center of the maṇḍala. By this, the second sequence of the maṇḍala is shown. This is what is being taught: in the absence of the crossed vajra of the previous maṇḍala, it is beautified by eight pillars. Among those, the two eastern pillars are of the nature of wheels; the two southern are of the nature of jewels; the two western are of the nature of lotuses; and the two northern are of the nature of swords. All others are as before. The phrase "in the four intermediate directions, such as fire" refers to the intermediate directions of fire, the south-west, wind, and the north-east. Lāsyā is white and in the manner of dancing; Mālā is in the manner of holding a garland with her fingers; Nṛtyā is red and in the manner of dancing; and Gītā is dark blue and in the manner of singing. All these goddesses have two hands, one face, and legs in the posture with the left extended; they hold jewel garlands and have slightly wrathful forms.
From the Buddha-Ḍākinī up to the one called Khaḍgadhāriṇī, the wheels of their hands, faces, hand-symbols, and colors are to be viewed as before. Oṃ vajra-ḍākinī is an invocation to the Bhagavatī. Oṃ karma-ḍākinī is for the Karma-Ḍākinī. Oṃ dharma-ḍākinī is for the Dharma-Ḍākinī. Oṃ buddha-ḍākinī is an invocation to the Buddha-Ḍākinī. Oṃ ratna-ḍākinī is for the Ratna-Ḍākinī. Laṃ and so forth are for Lāsyā and the others. Oṃ mudgarāñja and so forth are for the gatekeepers. The mantras for summoning and so forth belong to the previous wheel. The phrase "this" refers to what has already been taught. Such a meditation is the ritual of the preliminary service (pūrvasevā). The phrase "therein" and so forth teaches the mantras for recitation at the time of accomplishment, beginning with Oṃ ākāśa and so forth. Regarding the statement for the accomplishment of the subterranean realm: "Then, correctly..." and so forth. "Correctly" means it is to be explained correctly. "Correctness" itself refers to the entire process beginning with the homage, as well as the manifestation of the celestial palace situated within the protection and the tent; in the center of that, one should meditate on the Vighnāntaka-Vajra born from the syllable Hrīḥ resting upon a sun disk. He holds weapons as before and has six arms, with his primary face and entire body being blue.
The right and left faces are white and red, respectively. Regarding the "pestle" in the hand, it is in the position of the vajra, that is, in the second principal hand. "In the center" means in the middle of the maṇḍala, which is beautifully adorned with eight pillars. "This" refers to what is about to be explained. In the east is Locanā, white in color, with right and left faces blue and red, holding a wheel, a sword, a jewel, and a lotus. In the south is Māmakī, blue, with right and left faces white and red, holding a vajra, a sword, a wheel, and a lotus. In the west is Pāṇḍaravāsinī, red, with right and left faces blue and white, holding a lotus, a sword, a wheel, and a jewel. In the north is Tārā, dark green, with right and left faces blue and white, holding a sword, a wheel, a jewel, and a lotus. All the goddesses have their left legs extended and are wrathful. They are in the manner of embracing with a curved knife and a skull-cup. "Flower" means the goddess Puṣpā, holding a garland of white flowers in her hand. "Incense" means the goddess Dhūpā, holding an incense burner in her hand. "Lamp" means the goddess Dīpā, in the manner of holding a lamp in her hand. "Scent" means the manner of holding a scent conch in the hand. "Arrange in the fire and so forth" means they should be arranged in the intermediate directions of fire, (Svarga and) Nirṛti, wind, and Īśāna, respectively. "The hammer and so forth at the gates" is easy to understand.
Regarding the statement, "Having generated the Blessed One, one should also generate the maṇḍala deities," the "ritual" (vidhi) referred to in the phrase "having seen the ritual" is the same as the previous wheel. "Dream" (svapna) refers to the sign (nimitta). The meaning is as follows: the yogi, having first performed the preliminary service (pūrvasevā), will see the Blessed One in a dream sign indicating a subterranean cavity. The meaning is that the yogi of the Vajra Underworld (Vajrapātāla) should enter there.
The phrase "Then," and so forth, teaches the siddhi of the sky-farer (khecarī). Here too, everything else is as before. Regarding "the king of the seventh," the "seventh" refers to the horse. Because he acts like a king within the continuum of those to be tamed in that form, he is the "king of the seventh." The distinction between this and the previous maṇḍala is taught in the passage beginning with "two-armed," and so forth. "Clenching the fist of peas" means clenching a fist of beaten peas.
The mantras for both of these previous [sections] are taught in the passage beginning with "Oṃ," and so forth. The arrangement of the goddesses in the east, and so forth, is easy to understand. The differentiation of colors has also already been shown. "By this mantra" refers to the syllable Hrīḥ. "Requesting to depart" means to be emitted, up to the point of being called an "emanation" (nirmāṇa). This is what is being shown: the meaning is that the maṇḍala deities should also be emanated by the mantra of the Blessed One himself.
"Flute" (vaṃśa) refers to the specific application of the flute itself. "Lute" (vīṇā) refers to the specific application of the lute itself.
The drum (mṛdaṅga) is likewise; that which is covered with skin is the mṛdaṅga. The small drum (paṭaha) is the great paṭaha, which is struck with its opening facing upward. The colors and the positions for these [deities] should be understood according to their sequence. The "ox-ear" and "elephant-ear" are names by which the meaning is understood. "Good face" and "bad face" are terms that have become established as names. All of them have the form of wrathful deities. The distinctions of color are as before. Regarding the hand implements mentioned, such as "the pestle and so forth," and the phrase "at the four gates and so forth," these are easy to understand. As for the phrase "just as by the mantra of Hayagrīva," the meaning is that the mantra of Hayagrīva itself is also the mantra of Vajrapātāla. What is achieved through the application of this meditation is stated: "wandering within the expanse of the sky of the three realms," which means it completely circulates. The meaning is that this occurs when meditation has reached its ultimate perfection. This is the chapter that definitively teaches the accomplishments, such as entering the subterranean realm. This concludes the explanation of the thirteenth chapter from the Commentary on the Difficult Points of the Glorious Black Yamāri composed by the master Śrīdhara.
Now, immediately following the seizing of the site, the laying of the lines is taught. Regarding the phrase "therein," it refers to the ground upon which the seizing of the site has been performed. "This" refers to what is about to be explained. "String" refers to the wisdom string.
That which possesses the supreme excellence of extending that [line] is the supreme samaya of extending the cord; it is that which the yogi must not transgress in order to gather sentient beings. The mantra for consecrating that very cord is taught as "ĀKĀRO" and so forth; it should be understood that this is augmented by the three suchnesses (tathatā) that will be explained later. "Visualize the disciple as Vairocana" means that one should focus on [the disciple] in the form of Mohayamāntaka. "One should oneself possess the form of the glorious Yamāntaka." "The supreme tip of the wisdom-thread" (jñānasūtra) refers to the essence of the seed-syllable "YAṂ KṢE MA ME." The form of the deity generated by that is the "wisdom-thread." It is "supreme" because it is perfumed with the five fragrant substances. The "tip" refers to the Tathāgatas, who are the essence of the wisdom-wheel. Because they have entered [it], it is the "tip of the tip," meaning the principal one. Then, regarding "the supreme tip of the wisdom-thread, by means of being perfectly composed": this refers to one who is skilled in the directions and the ground, possessing the nature of the equality of all directions. "In that" means after all [preliminaries] such as the chewing of tooth-sticks have been performed. "This" refers to what is about to be explained. "For entering the great maṇḍala" means for the purpose of entering the great maṇḍala; "the disciple" is the remainder of the phrase. Because that very thing is not to be transgressed, it is the "samaya." That very thing is taught:
The meaning of OṂ ĀḤ HŪṂ is as follows: while reciting this mantra, the disciple should be led in; and at the time of drawing the maṇḍala, one should also recite it while entering and exiting within the lines. The phrase "twofold maṇḍala" and so forth refers to the specific characteristics of the marking cord. The phrase "therein" and so forth teaches the disciple’s request for the secret empowerment and so forth. The phrase "again, therein" and so forth refers to the summoning of the Earth Goddess. The phrase "the gates are one-eighth of the maṇḍala" and so forth describes the characteristics of the maṇḍala. Since all of these are taught extensively in the maṇḍala ritual, they shall not be explained here. Regarding the statement on the accomplishment of the maṇḍala, the phrase "then" means after it has been drawn. The "essence" of the Great Tathāgatas and so forth refers to the extraction mantra. This is the third case in the sense of the instrument; thus, it means "by means of the great essence." "Self" refers to oneself, to be connected with the previous phrase "arranging the wheel." "One's own mudrā" refers to the self-appearance endowed with the characteristics as previously taught. The meaning is this: having accomplished the colored-powder maṇḍala, and having mentally abided therein, preceded by yoga and subsequent yoga, one emanates the maṇḍala within the self-appearing lotus, extracts it with the extraction mantra, and having arranged it in its proper places, one should accomplish the maṇḍala. If one asks how that is, it is stated for the sake of clarification:
Regarding the term "samaya-syllable" (samaya-akṣara): because it leads to the attainment of wisdom (jñāna) whose nature is non-conceptual, "samaya" refers to self-manifesting awareness (vidyā). Its "syllable" is the wisdom of self-knowing awareness (svasaṃvedana-jñāna), as it is unchanging and does not deviate from its essential nature. By means of that samaya-syllable, the maṇḍala of bodhicitta is to be accomplished; that which is to be definitively generated is the accomplishment of the maṇḍala. As it is said in the Śrī-Guhyasamāja: "The maṇḍala of the bhaga, the maṇḍala of bodhicitta, and the maṇḍala of the body—these are designated as the three types of maṇḍalas." These will be clarified through the maṇḍala rituals and the guru.
The phrase "in the east" and so forth completes the colors of the maṇḍala. "Arranging the mudrās" refers to the arrangement of the symbols (cihna). "Having seen the ritual of the activity" indicates the ritual of the maṇḍala. "In the center" means drawing a vajra upon the central seat. "In the east is a wheel"—one should view it in such a manner. "Jewel, lotus, and sword" are in the south, west, and north, respectively. "Wheel, vajra, lotus, and sword" are in the southeast, southwest, northwest, and northeast. "Hammer, staff, lotus, and sword" are at the gates of the east and so forth. The four skull-cups are to be drawn in the four intermediate directions. "All the hand-symbols are equal to the faces."
The phrase "resembling the face" means being similar to the face, that is, having a color identical to the principal face. The meaning is that the hand implements are similar to the principal face of the Blessed One. In that context, the passage beginning with "by this" and so forth teaches the dimensions of the pouring and ladling spoons, which are easy to understand.
Now, regarding the greatness of the tantra, it is taught by the passage beginning with "those who have not entered the maṇḍala" and so forth. The phrase "having become intent upon the Yamāri Tantra" means being single-mindedly devoted to the Yamāri Tantra. The meaning is as follows: those who previously entered [other systems] and later find the Yamāri Tantra, having completely abandoned those former ones, will achieve their desired aims by finding its qualities. For that very reason, it is said: "In this, accomplishment [is attained]," which means one will definitely achieve the nature of Mahāmudrā.
Alternatively, this is taught for the non-dual yogi in whom everything is as it is. As it is said in the Śrī Guhyasamāja: "There is nothing that should not be done; likewise, there is nothing that should not be eaten; there is nothing that should not be spoken; there is nothing that should not be thought. Through the yoga of non-equipoise, one is always in equipoise."
If one asks: "If accomplishment is taught for those who have entered the maṇḍala and received empowerment, how can there be accomplishment for those who have not entered the maṇḍala and have not received empowerment?" For that reason, it is said: "Just as the words spoken by Kṛṣṇa."
"Kṛṣṇa" refers to the Blessed One Vajradhara. His "words" are his speech. Furthermore, it is intended that he spoke by means of various ritual procedures, such as the conferral of empowerment, as taught throughout the entire tantra. The phrase "Then" means immediately following the teaching of such Dharma. "By Maitreya and the others" means by Maitreya and other [bodhisattvas] as well. "Vajra certainty" is the certainty of the nature of the five inseparable primordial wisdoms. "They remained silent" means that, having eliminated all conceptualization, they possessed the direct realization of the Dharma that transcends the domain of speech.
Now, in order to generate wonder and conviction in the disciples within the maṇḍala, the vajra-descending [empowerment] is taught. The section from "the four elements" up to "cool as if [fanned]" is easy to understand. "In the four places" refers to the head, the heart, the navel, and the feet. This teaches the ritual of the maṇḍala of the sublime application. "They will leap" means they will look [up]; "into the sky" is the remainder [of the phrase].
Regarding the teaching on the sādhana of the yakṣiṇī: "Then, I shall correctly explain..." and so forth. "Correctly" means according to the actual reality. The emanation of the maṇḍala is as before. "Two-armed" and so forth is easy to understand. "Generated from HŪṂ" is the remainder. The meaning is this: the mantrin should first perform the preliminary service (pūrvasevā).
Possessing the yoga of Ekajaṭī, one should draw the yakṣiṇī upon a piece of cloth made from thread spun by a young maiden, with the fringes uncut. She should be adorned with various ornaments, in the full bloom of youth, and endowed with a graceful, seductive air. Her left hand should touch a great tree, an aśoka tree, or an āmra flower and fruit—whichever is appropriate—while her right hand is in the gesture of supreme generosity (varada-mudrā).
In front of her, one should offer flowers, incense, and pure food. Then, possessing one's own yoga, one should perform the recitation at night. After seven days, she will arrive. Once she has come, one should offer fragrant flowers and a libation of pure water. Through this, she will be accomplished; if she appears in the form of a mother, a sister, or a wife, one should address her accordingly.
Alternatively, on the waning moon of any month, one should draw the same sign as before on a wall or a wooden plank using charcoal from a charnel ground. Having summoned and caused her to enter, one should cover her birth-place with the hand and, as before, recite the mantra without speaking to anyone else. Then, after seven days, she will arrive. Having arrived, she will desire the practitioner through her power. She will speak with affectionate words and even display terrifying forms. Nevertheless, one should not be afraid, nor should one speak. If one does so, she will be accomplished immediately following the ritual application. Whatever the yogin desires, she will grant it by engaging in the play of desire.
If she is still not accomplished in this way, one should perform the yoga of Yamāntaka, or...
Through the yoga of Ekajaṭī, one should emanate a vajra hook, pierce the birth-place with the hook, bind the neck with a noose, and summon [the target]. One should then meditate on Yamāntaka, resembling the fire at the end of an aeon, upon the head of that [target]. Below is a maṇḍala of fire. Then, with wrath, if one recites the mantra beginning with HRĪḤ ṢṬRĪḤ together with the words of the target's name, or the mantra of Ekajaṭī, success will certainly be achieved within seven days.
Regarding the sādhana of Pūtanā for the purpose of subduing the malevolent, it is said: "Next, I shall correctly explain..." The phrase "capable of harming the three worlds" refers to causing swelling. This [practice] is also performed within the protection circle and the pavilion as before. The description of the yellow body color and so forth is easy to understand. It should be known from the seed-syllable PU. Regarding the "activity of Pukkasī," her activity is as follows: having placed a red JA on the tongue, one meditates on a white KHAṂ at the heart of the target through its light; then, having summoned the heart and all else, if one imagines them being placed within one's own stomach, it will occur just as taught. Regarding "the wide-headed mallet and the arrows," the mallet whose head is split is the "wide-headed mallet"; the pith instruction is that by drawing an arrow to the ear together with that [mallet], one pierces [the target]. "Four-armed and bound to a donkey" is easy to understand.
Regarding the sādhana of Mañjuvajra for the purpose of invisibility, it is said: "Next..." and so forth. Here too, "I shall correctly explain" is as before.
"Invisible" means having transcended the path of perception of all sentient beings. "At that very moment" means at the instant of reaching the culmination of meditation. The description of the "three faces" and so forth is easy to understand. Here, the hand implements are not explicitly taught, as they are those described in the Māyājāla. In that [text], the right hands hold a sword and an arrow, and the left hands hold a blue utpala lotus and a bow; the other hands hold a curved knife and a skull-cup. The blue and white [faces] are the right and left faces, respectively. "In the east, the Beautiful One" and so forth are as before; one should arrange the colors and hand implements of Ignorance and the others accordingly. The phrase "the wheel and so forth" is also to be understood in that same way. The specific distinction for this [deity] is stated as: "arisen from the seed-syllable MĀṂ." The meaning is this: when the Blessed One is generated from the syllable MĀṂ, all [the retinue] should also be generated. "Dwelling in the center of the maṇḍala" means residing in the central heart-maṇḍala, beautifully adorned by eight pillars. All [deities] are in the pratyālīḍha posture. Regarding the specific distinction of the seats, the previous cakravartin [tantra] states: "perfectly situated upon a moon-maṇḍala." Regarding the arrangement of the outer maṇḍala, in the passage beginning with "Mārīcī and so forth," the phrase "in the fire and so forth" refers to the corners of fire, the nairṛtya (southwest), wind, and īśāna (northeast). The primary hand implements of those [deities] are stated as: "the aśoka tree and so forth."
Regarding the colors mentioned, they are yellow and so forth. The other faces and hands are as before. The meaning of the hammer and so forth is self-evident. If one meditates on the Blessed One with such specific characteristics, it is said that he will not be seen; this means he will transcend the range of perception of all sentient beings. The word "also" indicates that through the specific intentions of those to be trained and the power of compassion, he will indeed be seen and will act according to their desires. The pith instruction here is as follows: when the yogi’s mind has become stable, he should manifest the body of Mañjuvajra and place the syllable maṃ in all the pores of his skin; then it will occur just as described. That which is the chapter in which the Sādhana of Mañjuvajra is primarily taught is what is referred to by that name. This is the explanation of the fourteenth chapter from the Commentary on the Difficult Points of the Glorious Black Yamāri composed by the master Śrīdhara.
In order to inspire faith in sentient beings, the method for making the waters solid is taught: "Then I shall explain correctly," and so forth. Here, everything is as before. However, [the deity] holds a snake, a sword, a wheel, and a lotus, and is mounted upon a peacock. The passage beginning with "in the east" is easy to understand. "Plumes" refers to the feathers of a peacock. "Branches" refers to branches together with their leaves. "Iron chains" refers to vajra chains. The distinction of their colors is given in sequence as "yellow" and so forth.
"By the wise" refers to one who is skilled in the ritual for solidifying water. In that regard, one should meditate on the subtle particles of water in the form of the maṇḍala of the Great Powerful One (Mahendra) arising from the syllable laṃ, and then walk upon it while reciting the mantra through the yoga of Jāṅgulī. The passage beginning with "Then" and so forth explains the summoning of nāgas through the sādhana of Kurukullā; here, too, everything is as before. However, following the realization of emptiness, she arises from the syllable hrīḥ situated upon a lotus and moon. The rest is easy to understand. Regarding the description of the specific weapons, in the passage beginning with "In the eight hands," the four right hands hold Ananta, Takṣaka, Kulika, and Śaṅkhapāla. In the left hands, one should meditate on Padma, Karkoṭaka, Vāsuki, and Mahāpadma. Here also, it should be understood that they are summoned as before by the light rays from the hrīḥ placed at one's heart, which are in the form of hooks. Regarding the meditation on Vajrānaṅga for the purpose of summoning the daughters of the gods, in the passage beginning with "Then" and so forth, "Secret" means it is secret because it is not the domain of the Śrāvakas and others. Here also, the maṇḍala is as before. "Arrow" means to be shot; "bow" means a bow. The passage beginning with "In the east, the Joyful One" and so forth is easy to understand. All are marked by the hand-symbols of the Blessed One. The determination of the colors in their respective order is stated in the passage beginning with "Yellow" and so forth.
"Light red" means similar to the first light of dawn. The boundaries are those of the inner maṇḍala, where [deities] such as Akṣobhya and others are to be arranged. The distinction of colors is like that of flowers and so forth. The colors for [deities] such as Kāmarūpa are like those of a hammer and so forth. All of them hold a bow and arrow. Here, the empowerment of Yamāntaka himself is taught by the words, "Of all those deities," and so forth. Regarding how to meditate at the time of summoning the object of accomplishment, it is said, "Into the lotus of the woman," meaning the desired object of accomplishment resides upon the filaments of the lotus. "The mantra of the bodiless Vajra" means that the mantra and the deity are inseparable. That is also called "Sītā." The meaning is this: at the time of summoning the object of accomplishment, one should meditate on the mantra in the location as previously explained. One should shoot an arrow drawn to the side of the ear; with the five arrows that intoxicate, delude, make tremble, cause to fall, and cause to faint, one should imagine that [the deity] is pierced in the head, throat, heart, navel, and secret place, and is summoned by the light of the essence mantra. "Arisen perfectly from the syllable Sītā" means born from Sītā. "Deceived" means one should be devoted to the desired object. "Distracted" means intoxicated. "Having become intoxicated" means agitated. "Desiring bliss" means attachment to desire.
One should visualize [the deity] having summoned [the target] and bowing at one's feet, completely wrapped in red cloth. Regarding the extraction of the mantra, it is said: "In that [practice]," meaning in that meditation. "The syllable Oṃ is drawn long" means that first the syllable Oṃ should be indicated. "The syllable Svāhā is added at the end" means that it is placed at the conclusion. The recitation is the utterance of the Sītā mantra between these two. This is the condensed mantra: Oṃ hrīḥ sītā svāhā. The syllable "hrīḥ" should be understood from the oral instructions. "May such-and-such a person be brought under my power" is the word of exhortation used at the time of practice. "It is not to be meditated upon at all times" means it is not constant. Where the phrase "for seven days" occurs, it means one should meditate for seven days during the period of practice. If one asks what the result of this is, it is said: "That desire will be obtained." This also applies to the Sādhana of the Vajra-Aform (Vajrānaṅga) that was taught. This concludes the explanation of the fifteenth chapter from the Commentary on the Difficult Points of the Glorious Black Yamāri composed by the master Śrīdhara.
Now, the chapter on the Sādhana of Heruka is taught, beginning with "Then," and so forth. "Great Heruka" means "great" because he acts for the benefit of the aggregates of sentient beings. "He" means all phenomena are free from causes. "Ha" means all phenomena are indestructible. "E" means all phenomena are free from sensation. "Ru" means all phenomena are like echoes.
Ra signifies that all phenomena are endowed with joy. U signifies that all phenomena are free from birth. Ka signifies that all phenomena are endowed with bliss. A signifies that all phenomena are unborn. By this, the following is shown: the non-dual nature of all things, both stable and moving, which is the aspect of selflessness, the very essence of the great bliss of self-knowing awareness, and which is single-mindedly engaged in benefiting all beings without exception—this is the Great Blessed One Heruka. The "means of accomplishment" (sādhana) is the sequence of meditation by which he is accomplished. "Whoever knows" refers to whoever practices the means of accomplishment. "Swiftly liberated" means quickly. "Yoga" means union; the one whose body is the non-duality of method and insight is the Great Heruka. That in which this exists is "yoga." "From the bonds of saṃsāra": because it wanders, it is "saṃsāra," which is the state of dwelling continuously in the six realms of existence; that is the "bond" because it binds one from proceeding to the city of non-abiding nirvāṇa; one is liberated from such a state. Regarding the statement "two arms" and so forth, here too it is the same as all that preceded. "Two arms" and so forth are the specific details. "Half-dance" is a specific type of dance, meaning a dance in the half-lotus posture. "In the hand" means in the primary hand. In the other, one should place a skull-cup.
The phrase "one hand holds a skull-cup" means that a skull-cup is placed in one hand. Regarding the "five mudrās," these are the wheel, the earrings, the necklace, the bracelets, and the belt. Because this [deity] is sealed with these mudrās, it is said: "Adorned with the five mudrās." This is taught as follows: the five mudrās are the five buddhas themselves. As stated in the Hevajra Tantra: "The wheel is Akṣobhya; the earrings are Amitābha; the necklace is Ratnasambhava; the bracelets are remembered as Vairocana; and the belt is Amoghasiddhi. These five mudrās are the complete purity."
Regarding the phrase "the khaṭvāṅga is on the left," this means that with the hand holding the skull-cup, the khaṭvāṅga is raised over the left shoulder. "Perfectly arisen from the seed-syllable HŪṂ" means that which arises from the seed-syllable HŪṂ. "Abiding in the hungry ghost" means abiding in the heart of the corpse. "Always laughing" means possessing the eight types of laughter. "On the head" means on the crown. Regarding "skull-cup" (kapāla), ka is bliss; because it protects that, it is a "skull-cup" (kapāla), meaning the Buddha himself abides in the form of a skull-cup. Therefore, it is said: "The perfect application of the five buddhas." "Akṣobhya" refers to Vajradhara, so called because he is unshakeable by any conceptualization whatsoever. The remainder is easy to understand. With the words "the Dharma-wheel lady" and so forth, the placement of the goddesses of the maṇḍala's essence is shown.
"Completely destroying all delusion" means making all [afflictions] such as delusion non-existent. The term "activity" refers to the logic of the "king of power," and the word "etcetera" is a compound in which the intermediate words have been elided. Regarding the hand symbols of these [deities], "the wheel of Dharma" is an eight-spoked wheel. "Aśvattha" is the Bodhi tree. The "wish-fulfilling jewel tree" is the kalpavṛkṣa. The "vajra" is a blue five-pronged one. "In the right hand" refers to the portion of the right hand. "In the left" refers to the left. "The maṇḍala of the wheel" refers to the circular maṇḍala in the center. In that center, Locanā and the others should also be arranged. Therefore, it is said: "In the four intermediate directions, such as fire." "Pleasant" means they are extremely captivating because they are the nature of the mirror-like wisdom and so forth. "Outside the wheel" means that in the outer square maṇḍala, Yamāntaka and the others are to be arranged. Furthermore, regarding the definite locations, it says "gatekeepers" and so forth. "By seeing the ritual activity" refers to the ritual activity that has been taught. In that regard, Locanā and the others—white, blue, red, and green—hold a wheel, a red utpala, a red lotus, and a blue utpala. Some say they hold a wheel, a vajra, a lotus, and a sword.
In all the left hands, they hold skull-cups. In the case of Yamāntaka and the others, they hold a hammer, a staff, a lotus, and a sword. Some say that Amṛtakuṇḍalī holds a vajra. Here, too, by the completion of the Blessed One, everything is completed. Where the sādhana of Heruka is taught, it is referred to in that way. This is the explanation of the sixteenth chapter from the Commentary on the Difficult Points of the Glorious Black Yamāri composed by the master Śrīdhara.
Now, in order to thoroughly understand the tantra in its entirety, to understand the sequence without doubt regarding the sādhana whose order is disordered, and to pacify the conceptualizations regarding the characteristics of the entire collection of activities—such as the emanation and reabsorption [of the deities]—the chapter that teaches bodhicitta, together with its response to questions, is spoken: "The five aspects," and so forth. Regarding the five aspects, the Blessed One Vajradhara, who is perfected from those five, consists of five aspects, as follows: the two moons, which are the transformation of the āli and kāli, are the mirror-like wisdom; this is the first aspect. Their becoming one is the wisdom of equality; this is the second. The hūṃ born from that is the wisdom of individual discernment; this is the third. The vajra born from that is the all-accomplishing wisdom; this is the fourth. The Vajradhara who perfectly arises from that is the nature of the utterly pure dharmadhātu; this is the fifth.
The phrase "having meditated" is to be connected with "should be meditated upon." If one asks what that is, it is stated: "the form of the Buddha." The form of the Buddha is the Blessed One, Black Yamāntaka, who possesses the definitive realization of all phenomena. His "form" is his body. Then, if one asks what should be done next, it is stated: "the wheel," and so forth. The "wheel" refers to the maṇḍala deities. This sixth [case ending] has the sense of the second [accusative]. "The wise one" is one who is without attachment to the object of meditation, the meditator, or the act of meditating.
If one asks how the maṇḍala deities train the "Wheel-Holder" (the central deity) through the samādhi of the "pervading space" in the form of seminal essence, it is said: "By the application of dance and song." "Dance" refers to the performance that accomplishes the welfare of infinite sentient beings. "Song" refers to the speech that captivates and clarifies the mind, preceded by that dance. The "application" of these is the cultivation of love and so forth over a long period until reaching the ultimate limit. Having emanated them in the forms of Caurī and the others, the generation of the Wheel-Holder by them is the "generation of the wheel"; "Wheel-Holder" is the meaning of the term "form."
That very point is stated: "Caurī and the others, with song," and so forth. The "song" of Caurī and the others is to be performed as a melody, as it is a melodic sound. Regarding the phrase "born from the six," "born from the six" is a specific type of song. That very point is stated:
Regarding the phrase "O Compassionate Wrathful One, Faith-Liberator," and so forth: "Faith-Liberator, arise!" is an invocation, intended to mean "behold emptiness." Regarding "Compassionate Wrathful One," this indicates that by the power of compassion, you have assumed such a form; therefore, you are being called. Regarding "the ignorance of all the three realms," and so forth: the "three realms" are those named the desire, form, and formless realms. "All" means without exception. "Clear away" means to eliminate the ignorance of all those three realms without exception. "Ignorance" refers to delusion, which is to say, lack of primordial wisdom. Regarding "Faith-Liberator," and so forth: the "four māras" are the māra of the aggregates, the māra of the afflictions, the māra of the Lord of Death, and the māra of the Son of the Gods who causes distraction; "conquer them" means "O Kṣatriya, arise!" "With effort" means with a mind of compassion. "Do not remain" means that, having clearly perceived the realm of sentient beings who have fallen under the power of the afflictions, you are distracted by a mind of compassion. Regarding "the guest of the world," this means you are invited as a guest by the world; the meaning is "as the primordial Buddha." "Why do you remain?" means "why do you wish to stay?" "Emptiness" refers to the meditative absorption that pervades space. The meaning of "Faith-Liberator, arise" has thus been explained. Regarding "the merit of the world," this is for the sake of accumulating the merit of worldly beings. "You" is used in the sense of "why you." "Remain" means to stay.
Regarding the phrase "the mind in emptiness," it refers to having contemplated emptiness. Regarding the phrase "the guests of the world who desire awakening," it refers to having invited the world as guests to the essence of awakening. The body of Vajradhara, who has become the mother and father, is the perfectly pure intermediate state; it is the nature of the stable body, speech, and mind, the nature of Oṃ Āḥ Hūṃ, and the engagement of bodhicitta is described as: "Just as a shooting star moves." This means that just as a shooting star moves through the sky, traveling elsewhere, in that same way, bodhicitta also enters. If one asks what happens by that, it is said: "The mind of compassion and passion." Here, "compassion" is the desire to deliver [beings] from suffering and the causes of suffering. "Passion" for that is attachment. That itself is the "mind," meaning its very essence. Its "essence" is that which has become the seminal fluid. "Vajradhara" means that "vajra" refers to the five primordial wisdoms; because he holds that as his nature, he is called by that name. "Himself" means by his own respective essence; it means by whatever his own nature may be. By this, even in the state of the seminal fluid, the nature of compassion and the nature of the five primordial wisdoms are not abandoned. In order to dispel doubts as to how these should be meditated upon, the passage beginning with "first" and so forth was spoken; "first" means at the very beginning.
Yoga is the form of Vajradhara, the nature of which is insight and method. Then, "vajra" means having arrived. Yoga is the subsequent yoga. The yoga that is even more intensely joined than that is the supreme yoga. The great yoga is self-awareness itself, characterized by the radiation of the Sage’s immeasurable rays of light. If one asks what these, yoga and so forth, are, it is said: "The perfection of Vajrasattva," and so on. That which is the concordant cause of that is the deity’s body, similar to it; because great bliss arises from space, it has already been taught as the subsequent yoga. Regarding the phrase "the blessing of the divine eye and so forth": since they are both divine and eyes, they are the "divine eye and so forth." If one asks what they are like, they are the divine eye, the divine ear, the knowledge of others' minds, the recollection of former abodes, the miraculous powers, and the knowledge of the exhaustion of contaminants. Their blessing is the generation in the form of the deity. This teaches the blessing of the body and so forth without exception. "Master" refers to the guru. Furthermore, it is said: "One who reads and bestows the sublime Dharma, one who explains and teaches the pith instructions, one who confers empowerment and performs the rites—these are taught to be the master." "One should not despise" means one should not hold them in contempt. "With love, the fierce" refers to a love that has thoroughly overcome attachment. "Samaya" refers to that which is to be guarded and that which is to be consumed. "Begging" is of a continuous nature.
Yoga is the essence of insight and method. "Constantly" means at all times. "Always" refers to both the state of meditative equipoise and the state of non-equipoise. Because it causes one to attain self-awareness and brings about equality through these samayas and so forth, the samaya is the mudrā. By the word "and so forth," form, sound, smell, taste, and touch are included. "Harm" means to inflict injury. "Heedlessness" is a mind expanded by hatred. The "maṇḍala" is the wheel, meaning the wheel of the assembly centered upon the master. The "Sugatas" are the gurus.
Now, having realized the equality of the meaning of the entire tantra without exception, and in order to inspire the minds of sentient beings who were present when the Tathāgata taught the assembly, he uttered this intentional utterance. Then, beginning with the words "The Blessed One," he spoke. It is "great" because it acts for the benefit of the great mass of sentient beings. That which has the name "coemergent" among the supreme joys is "supreme joy." That which possesses the essence or nature of that is the "essence of supreme joy," which is his speech. "Became silent" means that he attained the dharma that transcends the path of speech. "Such as this" refers to what is about to be explained. An "intentional utterance" is an utterance produced by manifesting the pure worldly conceptualization of compassion. "Uttered this intentional utterance" means he was endowed with the act of speaking.
The phrase "the ultimate yantra" and so forth is easy to understand. "Ema!" expresses wonder. "Dharma" is so called because it holds its own and general characteristics. If one asks what kind of special qualities it possesses, it is described as "great peace," because all conceptualizations of subject and object, existence and non-existence, and the conventional and the ultimate have completely subsided. Even so, it is also wonderful that he acts with extreme wrath and inspires fear in order to subdue the malevolent.
"Ema! The supreme nirvāṇa" refers to the nirvāṇa in which the supreme fulfillment of the welfare of oneself and others exists; this is the meaning of "non-abiding nirvāṇa." It is also wonderful that the fulfillment of the welfare of oneself and others occurs while remaining in a state of non-conceptuality. Having spoken of the suchness of the nature of all phenomena, he also speaks of the great wonder of not realizing it: even though the suchness of phenomena abides in such a way, it is also a great wonder that one wanders in saṃsāra. If it is a great wonder that the welfare of the nature is supreme in the ultimate sense, one might ask how it is in the conventional sense. To this he says: "Ema! This is truly marvelous," and so forth. Regarding the phrase "whatever faults," the faults of body, speech, and mind are defects because they are the causes of saṃsāra; they are the essence of the collection of afflictions such as attachment and so on.
Regarding the phrase "its qualities": they are called qualities because they are made into qualities and cultivated in order to perfect the ultimate truth; they are the nature of the ten powers, the fearlessnesses, and so forth. "Will become" means "will be produced." The meaning is this: it is also marvelous how the mind, when fully embraced by insight and skillful means, establishes even faults as the nature of qualities. As it is said: "Just as a drop of water enters the salt ocean and turns to salt, yet enters milk and turns into nectar." And from the Sūtra Praising Ethical Discipline: "The unwise go downward even for a slight misdeed; the wise avoid harm even for a great one. A lump of iron, though small, sinks to the bottom of the water; yet that very same iron, when fashioned into a vessel, floats upon the surface."
Having thus taught the suchness of phenomena, the manner in which all conceptual imputations are abandoned without exception is thoroughly demonstrated: "It is not a thing." This means it has not arisen as a thing. This is because arising from self, from another, or from both is illogical. Regarding the first position: if that [effect] were to arise from that [cause], there would be no distinction whatsoever. If a seed were to arise from a seed itself, then sprouts and so forth would not exist. If one argues, "But the seed itself has become the nature of the sprout," it is not so; because the shape, color, taste, and potency of the sprout have not changed, it is not the sprout.
If you say, "However, the nature of the previous seed is completely relinquished," then if it is something else and different, how can it be that very same thing? If you say, "Even so, it is," then alas, you are skilled in the talk of transformation; it would mean that because its own identity has perished and lacks capacity, it produces [the effect]. The second [position] is also unreasonable; if that were so, it would follow that a rice sprout could arise from a kodrava seed. If you say, "It is by the power of producing its own continuum," then in that case, the rice seed would lack the capacity to produce a rice sprout because it is something else. If you ask, "How can a single continuum become something else?" even then, there would be no difference whatsoever between the seed and the sprout. Since that difference does not exist, if they are one, then because there is no "other" in oneness, there is no production; what need is there to say more? The third [position] is also unreasonable, because self and other are utterly contradictory. Furthermore, the sprout is not an entity that arises by its own nature, and the other nature is the seed; if that exists, how could it be from both? If you say, "Since the sprout that is about to be produced obtains the other, the seed, there is thus a partial production from self and a partial production from other," the nature of that which is in the process of being produced does not exist; therefore, that itself is the "other." Otherwise, how could it be shown to be in the process of being produced? If that were the case, what would the other seed do, since it would be complete from itself? Therefore, it is unreasonable for that which is in the process of being produced to exist.
That which does not exist cannot reasonably arise, just like the horns of a rabbit. This very point was taught extensively by the noble Nāgārjuna in the Mūlamadhyamakakārikā through such statements as: "Not from self, not from other, not from both," and so forth. The meaning of this should be understood from that very text; I have not described it here for fear of excessive length. Regarding the term "non-existent," it is that which is to be meditated upon (bhāvanīya), meaning to be cultivated repeatedly in the mind. Furthermore, such a non-arising of this particular kind does not exist. By negating these meditations on entities, the meditator is also clearly negated, because [the meditator] is unarisen. Having generally negated entities and the meditation based upon them, it is specifically taught by way of the elements (dhātu) and so forth: "It is not an element." In brief, the eighteen elements are the elements. They are as follows: the element of form, and likewise the elements of sound, odor, taste, tangibility, and phenomena; the elements of the eye, ear, nose, tongue, body, and mind; and the elements of eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. In that regard, eye-consciousness arises in dependence upon the eye and in dependence upon form, appearing as blue and so forth. Likewise, up to the mind, it arises in dependence upon the mind and in dependence upon phenomena, appearing as the sphere of phenomena (dharmadhātu). In that context, since form and the eye are not tenable as being either one or many and so forth, both are non-existent.
Therefore, the consciousness that depends upon those [elements] also does not exist. Likewise, this applies up to consciousness itself. Furthermore, it is taught: "Since there is no object of knowledge, consciousness is also negated; through bliss, buddhahood itself is attained."
Having thus negated the elements, in order to negate the ālayavijñāna (all-basis consciousness)—which serves as the support for all habitual tendencies where all these [elements] subside—it is said: "It is not consciousness." The intended meaning is this: since objects have been negated as before, the subject is thereby negated. Furthermore, in order to clarify the point through an example, it is said: "It is just like the center of space." Being equal to space means being identical, up to the point of being of one single essence. The meaning is that just as space is unarisen, unceasing, uncreated, unchanging, non-abiding, and non-residing, so too are all phenomena. The "center" of space is the state of being equal to space, or rather, it is so called because it has dissolved into and become equal to the center of space.
Even though it is thus distinguished, in order to pacify the imputations of a self and so forth, it is said: "Like space." Just as space is, so too is the selfless; that which is a self that has passed away and is devoid [of attributes] is what is meant by that term. The term "self" is illustrative; it refers to the self, the sentient being, the life-force, the nourisher, the person, the individual, the man, the master of man, and so on.
It is free from an agent, awareness, and so forth. "This" refers to this very thing. Regarding the statement, "This dharma is great bliss," the dharmas are great bliss; they are bliss because all conceptualization without exception has been exhausted. Furthermore, it is taught by way of the elements and so forth: "It is not earth, nor is it water," and so on. "Not earth" means it is not the substance of earth. "Not water" means it is not of the nature of fluidity. "Not fire" means it is not heat. "Not wind" means it is not that which increases, expands, or moves. "Not space" means that, like fire, it consumes all imputed entities; thus it is space. If there is no entity whatsoever, one might ask: "How then is Yamāntaka generated?" To this it is said: "By the yoga of Vajrasattva." Here, "Vajra" refers to the emptiness of all phenomena, like a dream, a reflection, or an illusion. As it is said: "That which possesses the excellence of all aspects is called the Vajra of Emptiness." Because its very nature is the manifestation of suchness, it is "Sattva" (Being). Its extraordinary yoga, the inconceivable dependent origination, is expressed as "by the yoga of Vajrasattva," meaning one is firmly established in this generation. To dispel the doubt that "even though these are inconceivable, they must exist as real entities," it is said: "All entities are explained as non-entities."
Just as all these things appear individually through dependent origination, so too they are not to be described as entities, nor are they to be described as non-entities, because they are dependently originated. This is the meaning. As it is said: "Whatever arises in dependence on this or that has not arisen in its own essence. How can that which has not arisen in its own essence be called 'arisen'?" To dispel the doubt that if this were so, these very entities would become non-entities, it is said: "It is not renowned as a non-entity." This means that the entity of dependent origination is not renowned as a non-entity, in the sense that its essence is not a non-entity.
If one asks, "In that case, how is it connected to the yoga of the practitioner who has entered into the meditative equipoise of insight and method?" it is therefore said: "It is not annihilated." "Annihilated" means non-existence. "It is not eternal" means that "eternal" refers to something permanent. By the word "also," the meaning is that there is not even the slightest thing to be conceived as permanent, impermanent, or neither permanent nor impermanent. Regarding the description in terms of hands and faces: "Without limbs, without mouth or face," and so forth; the conceptualization of hands, faces, and so on is also impermanent. The intention is that its essence is the inconceivable coemergent awareness (sahaja-vijñāna). That very point is stated: "It is the characteristic of supreme joy."
Regarding the phrase "supreme joy" (paramānanda): "supreme" refers to the perfect fulfillment of the welfare of oneself and others. That which possesses this is "supreme joy," the essence of the great bliss of the authentic realization of the coemergent (sahaja). The hands, faces, and so forth, which are the characteristics of that very [bliss], are the "characteristics of supreme joy," because they are that which symbolizes it. As it is said: "However many movements of the mind there are, the Protector’s form is also that very same thing. Are the waves other than the water, or not? The form in which existence and peace are blended."
Now, to briefly eliminate the notion of permanence regarding these, it is said: "All things would become non-existent." This means that permanent entities do not exist. If one asks how so, it is said: "Because the beginning, middle, and end are abandoned." "Beginning" refers to the initial part; "middle" refers to the interval between the two; and "end" refers to the final part. Because these are abandoned, the meaning is as follows: in a single, partless form, there is no distinction between beginning, middle, and end. Since it is not composed of multiple partless atoms, it cannot be perceived as an accumulation; this is the summary.
Having thus presented the udāna (solemn utterance) for the sake of the Tathāgatas, the speech of Vajracarcikā and others is now presented: "Then," and so forth. "Stainless" (vimala) means stainless because all stains of conceptualizing entities and so forth have been abandoned without exception. For that very reason, it is "pure." If one asks what that is, it is said: "supreme joy," the meaning of which has already been explained.
Regarding the phrase "unconnected with merit and sin": it means being without connection to merit or sin, because one is non-conceptual through the very knowledge of reality, since no true connection is perceived. If one asks, "If that is so, then because there is no true connection, there would also be no activity for the sake of beings," it is said in response: "All are protected by this mind of compassion." This refers to the mind that has been made of one taste by compassion. "Existence" means abiding. "All" refers to births and so forth that are connected with merit and sin. Regarding the word "truly," the existence [of these] refers to the conventional and ultimate truths. If one asks what the relationship is between these, such as sin and so forth, and the two truths, the text says: "The Protector, the sole great treasure of suchness." "Sole" means oneness. "Great treasure" is a term used by the vidyās to address [him]. Alternatively, a "great treasure" is that which possesses the perfection of the welfare of self and others; it is the suchness of the great treasure, and its nature is the investigation of the unreal. That itself is the meaning: the Protector, suchness. Regarding the explanation by way of the divisions of joy and so forth, it says: "The nature of this supreme joy." That which possesses the perfection of the bliss of joy that is superior to ordinary joy is "supreme joy." If one asks what such supreme joy is, it says: "Its nature," meaning the nature of extraordinary bliss.
Up to the phrase "the bliss of transformation." Regarding the term "the essence of great bliss" (mahāsukha-vastu): the bliss that performs the welfare of beings through self-awareness is "great bliss." "Essence" (vastu) means the nature (svabhāva). Therefore, it is called "the essence of great bliss." Regarding the phrase "the nature of phenomena" (dharmāṇāṃ svabhāva): because it holds the entire collection of entities without exception, "phenomena" (dharma) is space; the meaning is "the nature of space." "In that" (tatra) means "in that [state]." "Brother" (bhrātṛ) and "he" (he) are terms of address meaning "brother." "Without merit and without sin" means there is neither merit nor sin. Why is that? It is said: "Arising and ceasing do not exist," meaning that the nature of those [phenomena] is without arising and destruction. Alternatively, "nature" means abiding; the meaning is that there is no arising and no destruction. That is what is expressed in the context where bodhicitta is taught.
This concludes the explanation of the seventeenth chapter from the Commentary on the Difficult Points of the Glorious Black Yamāri composed by the master Śrīdhara.
Now, with the words "Then," and so forth, the narrative of the entry into the tantra is told. Regarding the phrase "at that time," and so forth: "supreme victory over the great Māra" means that Māra is characterized by the aggregates and so forth. That by which one achieves supreme victory is through the union of the moon and the vajra. "Entering into equipoise" in that means having made it manifest. "His own body, speech, and mind" refers to the seminal essence (bindu) which is the nature of body, speech, and mind.
"Utterly emitted" means that they were projected forth by their own respective natures. "Having utterly emitted" means by means of that projection. As for what was done, it is said: "O Vajrapāṇi, you are such as this," and so forth; these very points were explained by mentioning "Then," and so on, in the first chapter. "At that time" refers to the time when the Blessed One was residing. "In what manner" refers to the mode of perception. "By hearing" means by the auditory consciousness. The meaning of "in an instant" has already been explained. "To grasp" refers to both the meaning and the text. "Grasping the meaning" means to have realized it directly. "Having condensed" means to have taught it to others. "Well and thoroughly" means to have highly praised it with outer and inner joy. "Mentally attended to" refers to others. "Thus" refers to the entirety of the taught tantra. It is shown that at the time the Blessed One spoke these words in the celestial mansion belonging to the dharmadhātu, at that time, the immeasurable hosts of Yamāntaka and I heard it—this is how it is connected to the initial words. "Great Secret" refers to the yakṣas. Their lord is the Lord of the Great Secret, who is Vajrapāṇi. The "Vajra family" is the family of hatred. Its "chief" is the chief of the Vajra family because he carries them into that hatred; he is the father of Naḍakuvera.
Because it is described as having one hundred thousand verses along with the verses [of the commentary], it is therefore the Great King of Tantras, the meaning of which is "that which was perfectly extracted through exertion." "Perfectly arisen from the land of Oḍḍiyāna" means that it was extracted and extensively propagated by the yoginīs residing in Oḍḍiyāna. This is because it is stated: "from the seven hundred thousand verses along with the verses." "Complete" means that it was perfectly found and attained; the meaning is "from the Blessed One."
This concludes the explanation of the eighteenth chapter from the Sahajālōka (The Appearance of the Coemergent), a commentary on the difficult points of the Śrīkṛṣṇayamāri, composed by the master Śrīdhara.
Translated, edited, and finalized by the great paṇḍita Śāntibhadra and the translator, the monk Tsultrim Gyalwa.
Translation status: Not among 84000's published translations, and not in progress there. Translations published elsewhere have not been searched for, so one may exist. (source: 84000 catalogue + registry; checked 2026-11-10).
Set in Newsreader and EB Garamond; Tibetan in Noto Serif Tibetan; Chinese in Noto Serif SC.