Chapter 39 Outline
3.3.3. 2.2.2. 10. Examining the signs of the attainment of power
3.3.3. 2.2.2. 10.1. The chapter on vision and “ha ha” laughter
3.3.3. 2.2.2. 10.1.1. The promise to explain
3.3.3. 2.2.2. 10.1.2. The promised import explained
3.3.3. 2.2.2. 10.1.2. 1. The method of giving rise to vision through laughter
3.3.3. 2.2.2. 10.1.2. 2. Showing the consequence of fear when [they] are seen
3.3.3. 2.2.2. 10.1.2. 3. Showing the benefit of not being afraid when [they] are seen
3.3.3. 2.2.2. 10.1.3. Showing the name of the chapter
3.3.3. 2.2.2. 10. Examining the signs of the attainment of power
The tenth part, examining the signs of the attainment of power, has three sections: (1) the chapter on vision and “ha ha” laughter, (2) the chapter on subjugating the five classes and serving the great seal, (3) the chapter on the placement of the mandala of twenty-four syllables, and (4) the chapter on the laughter mantra and the cause of the ḍākinīs’ forms.
3.3.3. 2.2.2. 10.1. The chapter on vision and “ha ha” laughter
The first part has three sections: (1) the promise to explain, (2) the promised import explained, and (3) showing the name of the chapter.
3.3.3. 2.2.2. 10.1.1. The promise to explain
Now, after explaining the play of the play of the yoginī and adept on earth, I will explain the bestowal of the vision of the eightfold laughter mantra.
3.3.3. 2.2.2. 10.1.2. The promised import explained
The second part has three sections: (1) the method of giving rise to vision through laughter, (2) showing the consequence of fear when [they] are seen, and (3) showing the benefit of not being afraid when [they] are seen.
3.3.3. 2.2.2. 10.1.2. 1. The method of giving rise to vision through laughter
The adept who is a great yogī due to attaining firmness in yoga, at the time of undertaking conduct should go to a charnel ground etc. and regard all things as false and illusory, and one should laugh, repeat verbally, the eightfold laughter mantra, which has eight parts. Regarding the necessity for doing this, having made the eight laughs, then, on account of this cause, have no doubt that the ḍākinīs bestow the vision of their own forms for him (39.1), i.e., the adept.
Regarding the eightfold laughter, according to many commentaries it consists of portions of the [male] partner’s root mantra, namely the following set of eight [groups of syllables]: kili kili sili sili hili hili dhili dhili. It is also explained as the eight [syllables] of the [female] partner, namely ha ha hi hi huh u huṁ huṁ.494 The previous lamas have explained that it is the six, ha ha etc., and the eight, he he etc.495
3.3.3. 2.2.2. 10.1.2. 2. Showing the consequence of fear when [they] are seen
When seen in this manner, the ḍākinīs cry out the many kinds of awesome sounds, which are unendurable and terrifying. If the hero, i.e., adept, is frightened by those cries, he will not attain power since he flees hither and thither due to being scared (39.2), that is, not at ease.
3.3.3. 2.2.2. 10.1.2. 3. Showing the benefit of not being afraid when [they] are seen
If the hero, i.e., adept, is not frightened at the sight of them, then held by the left hand by them he will be led by them to their abode and be together with the ḍākinīs (39.3), and he will always play and sport with them. One will go to state of the Land of Bliss, that is, the state of accomplishing the power of the great seal, which is great bliss. Through great devotion and great desire, i.e., great zeal, for Shrī Heruka, one is conducted to the state of going to the space (39.4) for achieving that,496 namely, the place of practice. For the adept who has a mantric, i.e., gnostic, body, there is no old age, death and so forth in cyclic existence (39.5). In this chapter is a demonstration that examines the signs of power through the indications of fear and fearlessness from the perspective of the eightfold laughter mantra.
3.3.3. 2.2.2. 10.1.3. Showing the name of the chapter
In the Concise Shrī Herukābhidhāna Tantra, this is the thirty-ninth chapter on the procedure of vision in which the ḍākinīs display their forms and “ha ha” laughter. This is the explanation of the thirty-ninth chapter in the Illumination of the Hidden Meaning, A Detailed Exegesis of the Concise Saṁvara Tantra Called “The Chakrasaṁvara.”
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494. Both of these explanations were originally made by Jayabhadra, who wrote: “should turn to the fourfold laughter refers to four portions of the hero’s root mantra, kili kili sili sili cili cili dhili dhili, and hā hā he he ho ho hūṁ hūṁ of the Ḍākinī’s root mantra” (Sugiki 2001, 136: hāsyaṁ caturvidhaṁ nyased iti vīramūlamantrasya caturvidham / kili kili sili sili cili cili dhili dhili / ḍākinīmūlamantrasya / hā hā he he ho ho hūṁ hūṁ iti).
This explanation is repeated by other commentators such as Bhavabhaṭṭa. See Pandey 2002, 542.
495. Previous lamas such as Sachen and Butön explain the mantra as eightfold following the Indian tradition. See, for example, PG 361.3 and NS 228b.4. I have not found any commentators who explain that the mantra is sixfold.
496. Tsong Khapa here glosses the Tibetan mkha’ la ’gro ba’i gnas, which is a translation of the Sanskrit khecarīpada.