Illumination of the Hidden Meaning

Now, having explained the forty-second chapter, I will explain the method of glancing (gzigs) with the eye (spyan ras kyis)541 so that adepts will be accepted by the yoginīs. Why is the yoginīs’ method of glancing with the eye explained? It is because, if the yoginī glances with her eye, the adept, regarded as among men who are the hero Khaṇḍakapālin and so forth, becomes nondually equipoised with the yoginī Prachaṇḍā, and so forth.

At what sort of adept does she glance with her eye? She glances with her eye at him who knows the procedure of classifying the seats, such as the seat of Pullīra[malaya] etc., subsidiary seats, and so forth, that is, the outer mandala, and who knows how to visualize the inner body mandala, and who, knowing that, always, i.e., at all times, delights in meditation (43.1) upon them. Through this one encounters the supreme messengers and progresses on the path. This shows the necessity for knowing unerringly the spiritual discipline (sādhana, sgrub thabs) of this tradition and meditating continually upon it. It is essential to gain great certainty in this [practice].

3.3.3. 2.2.2. 11.1.1. 2. The promised explanation of the meaning

The second part has five sections: (1) places in which they glance, (2) naked worship, (3) the mantra that protects against obstacles, (4) ritual success relying on the attainment of mantric power, and (5) techniques for achieving ritual power.

3.3.3. 2.2.2. 11.1.1. 2.1. Places in which they glance

Abiding at what sort of place can one be seen by a yoginī? The ḍākinī sees with a compassionate eye even from a far land, just as flocks of geese gather at a lotus pond, those who abide at crossroads, in their own houses, at the abodes of heroes, that is, directional guardians (phyogs skyong, dikpāla) and so forth, or on mountains, as well as those who abide in the proper protection of the commitments (43.2) concerning eating, protection, and service. This is because the yoginīs are overwhelmed with compassion for a disciple who is a worthy vessel. The understanding of [the second half of verse two as] “the ḍākinī sees, even from afar . . . in the place of the commitments” is excellent.542

3.3.3. 2.2.2. 11.1.1. 2.2. Naked worship

The yogin, being free of clothes, becomes naked, and as he worships the seal consort (phyag rgya mo), this is naked worship. One is liberated through the very ritual action of worship. As is said, “one is liberated through the very ritual action of worship with the naked seal (consort).”⁵⁴³

One is covered with clothing544 of tiger hide, i.e., a lower garment. The word “or” indicates that one may be naked, and other that bone ornaments are positioned on one’s limbs. The yogin should not be covered by accoutrements for his desires (43.3), just as the lotus, uncovered by water, is not injured by the scorching of the sun. As the Vajra Rosary Tantra states:⁵⁴⁵

Having undertaken the negations,

And renouncing doing and not doing

One is not covered by phenomena,

Like the lotus uncovered by mud.

“Not covered” does not mean that one does not give rise to affliction in one’s mental continuum. This is because this path takes the affliction of passion as the path. It thus means that the negative consequence for the affliction of that time is not covered by the fault of leading one to the lower realms. Since “phenomena” are stated, there is a need to destroy (zhig) the many decisive views of reality that are insufficient simply with respect to the capacity to hold on, without discharge, to the spirit of awakening.

The Great Brahmin [Saraha] critiques⁵⁴⁶ the one who just attains bliss in the non-emission of the spirit of awakening in the union of the two faculties. Without the cause of union [of that bliss] with emptiness, that is the knowledge of emptiness as the nature of all things in cyclic existence and cessation (nirvāṇa), [bliss] does not in any way undermine the mistaken knowledge of the conception of intrinsic reality that is the root of existence. Moreover, to the extent that one cultivates bliss in that manner, one proceeds to increase further the attachment that is drawn forth from the conception of intrinsic reality. It is as if one possessed by thirst and lust conceives illusory water and enters it. He praises, from the perspective of the rapid path, those who have the ability to unite bliss and emptiness as previously explained, as lacking that method, there will be no rapid attainment as a buddha who fulfills the hopes of the beings of the three worlds. Saraha stated:547

One who seeks bliss in sexual union,⁵⁴⁸

Not knowing the nature of anything,

Thus thirsts, as if racing to a mirage,

He thirsts and dies; does he taste sky water?

He frolics in the very rapture that

Exists between the vajra and lotus.

Why? It has no capacity for truth,⁵⁴⁹

So how could it fulfill the three worlds’ hopes?

Thus [the root text] states that, being naked and adorned with a hide robe, the one with hair let down should commence with all ritual actions for delighting the seal consort in the manner of the treatises on love (kāmaśāstra). Furthermore, the one who is naked with his hair let down, being devoted to her, will accomplish all ritual actions, or will commence all ritual actions (43.4ab) such as those for teaching and consecration. The [text] “topknot” (gtsor gyur) does not occur in the other two translations and does also not occur in the commentaries.550

3.3.3. 2.2.2. 11.1.1. 2.3. The mantra that protects against obstacles

Will obstacles arise in the performance of the ritual action of naked equipoise? With respect to “commencing in all ritual actions,” one does this having guarded [against them] through the application of the [male] partner’s root mantra and likewise others, i.e., the mantra of the four-faced one,⁵⁵¹ to the [vajra] wall, net, that is, tent, canopy, and arrow net, and [the application of] the mantras of the net of fire to the binding of the directions (43.4cd).

Do naked worship and so forth without being seen; that is, if one is not seen even by the hosts of gods in heaven (43.5ab), what need is there to mention [being seen] by humans? As it is translated by the Great Translator as “Do worship without being seen even by the hosts of gods in heaven,” and as [this translation] also occurs in Devagupta’s commentary, it is excellent.⁵⁵²

3.3.3. 2.2.2. 11.1.1. 2.4. Ritual success relying on the attainment of mantric power

The fourth part has two sections: (1) methods for gaining particular mantric powers and (2) methods for success in rites relying upon them.

3.3.3. 2.2.2. 11.1.1. 2.4.1. Methods for gaining particular mantric powers

If one’s cupped hands are filled with flowers, and one enchants them with the mantra and tosses them up into the sky, if all of them are flying (43.5cd), i.e., remain in the sky, such that not even one of those flowers falls to the ground, and the flowers are not seen fallen to the ground, then one will be able to undertake all ritual actions. One will subjugate a land and the countless [beings] who dwell in particular on that land, i.e., the residents who characterize it, as illustrated by the thousand (43.6) ḍākinīs.

One will summon the lady of speech, that is, divine girls such as Sarasvatī, and the power of speech, that is, the eloquent one, the guru of the gods Bṛihaspati, as well as others illustrated by those [examples], such as Mahādeva. One will know the speech of a god with [another] god (lha dang lha), a repetitive expression indicating multiplicity, that is the language of all of them, and one will know as well the course of the heavenly bodies. [The text] gradually (43.7) and so forth does not occur in the commentaries.553 If it seems to be valid, it means that the [divine] languages are known without their order being confused.

3.3.3. 2.2.2. 11.1.1. 2.4.2. Methods for success in rites relying upon them

The second part has three sections: (1) ritual success in invisibility and tree summoning, (2) ritual success in dream interpretation and the descent of the divinatory image, and (3) ritual success in the pacification of illness etc.

3.3.3. 2.2.2. 11.1.1. 2.4.2. 1. Ritual success in invisibility and tree summoning

If one always recalls the seven-syllable quintessence (43.9a) through intimacy with the essence in towns (grong grong), which is a repetitive expression implying many towns (grong mang), and likewise in isolated forests, cities, and crossroads, and at a solitary tree, that is, a tree not struck by the shadow of another tree, namely a tree not encroached upon by another tree, not even by its shadow, in the house of a hero, i.e., a temple of a field protector (zhing skyong, kṣetrapāla), on a mountain peak or at a sign, i.e., liṅga, of Mahādeva (43.8), and if one repeats them from the perspective of achieving invisibility, since one is not seen by gods and men, one achieves invisibility. Since they are achieved if one practices in those previously explained places, the adept always stays in these (43.9) regions, namely towns and so forth.

Visualize oneself as Shrī Heruka, in whose heart are the seven syllables of the quintessence, red colored, manifesting on a six petalled lotus, and if one visualizes red mantra [syllables] spread out at the top of a tree like a swarm of bees, the seven syllables inseparably mixed, the tree trunk will bow down, i.e., fall down. Regarding whether or not one visualizes the syllables at the “tree base” (shing drung) or root of the tree,554 Bhavabhaṭṭa explains that one visualizes the seven syllables on the top.⁵⁵⁵ Regarding “grounds” (sa rnams), it occurs as “mountain” (sa ’dzin).⁵⁵⁶ It is said that this means a stony mountain,⁵⁵⁷ and if you take it thus, even they fall down, not otherwise (43.10).

3.3.3. 2.2.2. 11.1.1. 2.4.2. 2. Ritual success in dream interpretation and the descent of the divinatory image

Visualize a six petalled red lotus in the heart of one’s body appearing as Heruka, and place each of the seven syllables of the quintessence on the petals and navel of that [lotus]. Having made a grass mat on ground that has been anointed with the five ambrosias beneath, one should recline on it. One repeats the mantra that includes the seven syllables to a count of one hundred and eight (43.11), and [one visualizes] it spreading out from oneself to the circle of ḍākinīs and mixing with the triple world. It reenters one’s left nostril. It is said that if one reclines in the manner of going to sleep, all of the deeds one desires in one’s mind will be revealed in one’s dream (43.12ab).558

In the Twofold Commentary, [Tathāgatarakṣhita] explains that one should “visualize successively the wheels of the mandala in one’s body, and recline on a grass mat anointed with the five ambrosias. By reclining while repeating the mantra one hundred and eight times, they will be revealed by the yoginī in a dream.”⁵⁵⁹ Vīravajra explains that “place in one’s body means that one places the white colored seven syllables on lunar disks at one’s crown, forehead, two eyes, mouth, shoulders and heart.”⁵⁶⁰ Bhavabhaṭṭa claims that place in one’s body means that the six syllables, beginning with oṁ, are placed on the eyes, ears, nose, tongue, body and mind, with huṁ placed on the mind, after which phaṭ is placed.⁵⁶¹

Since this dream ritual is easy to perform, of great importance, and as it occurs in the oral instructions of the various great adepts, if one understands it completely, even if [the sign] does not occur in one [performance], one can proceed since it is permissible to produce another sign. The oral instructions of a previous lama state the following:562

Repeat the mantra one hundred and eight times over sand from a river bank and kuśa grass and scatter the five ambrosias over them. Sit atop the sand in a clean place and imagine the wheel in one’s heart. Repeat the mantra through the yoga of [visualizing that] the mantra one is repeating emanates from one’s mouth, eyes, ears, and nose, pervades sentient beings, and is recollected. One reclines with one’s right side down, as stated.

Regarding the manner in which one’s mind’s desires is revealed in a dream, everything — that is all deeds, namely untimely death, destruction, or annihilation, or any other (43.12cd) of the various things to be done or not done, as previously explained — are revealed by a yoginī in a dream. Three commentaries explain first line beginning with untimely such that death that is not timely is destroyed, i.e., eliminated, and that annihilation is increased.⁵⁶³ If one sees a sign of untimely death etc. by showing the method [with the text] “do thus for this,”⁵⁶⁴ one undertakes the elimination of untimely death and so forth.

Regarding showing what should be done or not done in the descent of the divinatory image through the power of the deity in the same manner as predictions are revealed in dreams by a deity, one enchants by repeating one hundred and eight times with the quintessence mantra at an unestablished time, i.e, in the evening, over a beautiful, blindfolded, young virgin girl or boy. It will be revealed at dawn. Lamps should blaze in the house, and one should worship paintings and images [of the deity] with pots filled scented water. Displaying a sword, water, one’s thumb, a lamp, or a mirror, the adept, continuously endowed with the yoga of oneself as Shrī Heruka, causes the descent of the divinatory image (43.13). Having visualized Shrī Heruka and having repeated the quintessence seven times, the deity’s power will reveal the auspicious, i.e., what is suitable to do, and the inauspicious (43.14ab), i.e., what is unsuitable to do.

Alternatively, rub one’s thumb with sesame oil and anoint it with fingernail paint, i.e., lacquer resin. If you show it to the virgin boy or girl, he or she will say who is carrying wealth. The descent of the divinatory image to the thumb can also reveal destruction, annihilation and so forth.565

3.3.3. 2.2.2. 11.1.1. 2.4.2. 3. Ritual success in the pacification of illness etc.

The third part, ritual success in the pacification of illness etc., has five sections: (1) pacifying illness relying upon mantra and a wheel, (2) fire sacrifice for subjugation, along with the options, (3) showing the different colors for the different ritual actions, (4) methods for destroying poison, plague, etc., and (5) victory in gambling and fighting, and additional matters.

3.3.3. 2.2.2. 11.1.1. 2.4.2. 3.1. Pacifying illness relying upon mantra and a wheel

Now, having explained the descent of the divinatory image, there is the explanation of ritual success through the division via dissimilarity by setting down on a wheel [the syllables of] the hero Heruka’s seven-syllable quintessence mantra (43.14cd). Regarding this, one mentally visualizes the actual placement or writing of the syllables haṁ etc. of the quintessence within a solar mandala. Visualizing the disease within that, repeat the quintessence with an augment one thousand times. If you visualize the mantra’s syllables as crystalline on one’s hand, and you display this to the patient afflicted by disease (43.15), have no doubt the disease will be broken just by the sight of one’s hand. In this context many commentaries explain it that if one visualizes the patient’s consciousness as pure crystal the size of his or her thumb in his or her heart, he or she will be free of disease, and this is established by the text as well.566

Visualize a lunar disk that is like the moon of the autumnal (43.16) season and arrange it such that the center and cardinal directions form five squares; and including the ordinal directions there is a nine square [three by three] chart. Place oṁ in its center, hriḥ to the east, ha to the south, ha to the west, huṁ in the north, and huṁ is also in the middle, and four phaṭ [syllables] in the ordinal directions, or four pha [syllables] excluding the [letter] ṭ. The syllables appear crystalline white, and the illnesses are completely eliminated within the radiant wheel. Visualize the wheel that exists within the patient on one’s left hand (43.17) and place it on the head of one afflicted by animate or inanimate poisons. If you visualize that there is no poison throughout his or her body due to the flow of nectar from that [hand], she or he will be free of poison. Likewise, have no doubt that all diseases include those [caused by] animate and inanimate poisons indicated by the words fever, astral spirits and so forth, and tumors and so forth indicated by the words epilepsy and severe pain, and those caused by the consumption of the poisons of leprosy (43.18), fangs, and so forth, as well as all other diseases aside from them.

Having visualized one’s left hand on which is placed the seven syllables in the shape of the moon, one can do this revealing it to the one afflicted by disease or not. If you visualize that the syllables of the mantra arise in the form of ambrosial light and disperse throughout, i.e., pervade, the ten directions (43.19ab), east and so forth, the poisons and so forth are eliminated.

3.3.3. 2.2.2. 11.1.1. 2.4.2. 3.2. Fire sacrifice for dominion, along with the options

The time for fire sacrifice is at night, and the place is secret, that is, isolated. Although [the Sanskrit] go can have many meanings, here it means cow. Māṁsa means flesh. It is pulverized with the three sweets (43.19cd), namely molasses, honey, and sugar. Should one who knows the method of performing fire sacrifice with the seven-syllable mantra and the offering substances saturated with those three [sweets] perform eight thousand fire sacrifices in a hearth for all of the rites of dominion, in the morning the mantrin will obtain a thousand measures of gold (43.20).

Through ten thousand fire sacrifices, one obtains an excellent, i.e., superior, country. Moreover, regarding another rite accomplished with fire sacrifice, have no doubt that a king of mantra generates, i.e., brings forth, that aim which he contemplates, pacifying and so forth, when repeating the quintessence in whichever of the previously explained places (43.21).

A Tibetan explains,567 “Having thought, every morning, ‘I will be born in whichever place I want to be born,’ if one repeats the quintessence one hundred and eight every day, one will be born in whichever place one desires,” but this is makes no sense, since it seems to indicate that there are approaches involving either doing or not doing fire sacrifice in order to achieve ritual actions.⁵⁶⁸

3.3.3. 2.2.2. 11.1.1. 2.4.2. 3.3. Showing the different colors for the different ritual actions

Regarding making white the color of mandala deities, fire deity, mantra, garments, and offering materials such as flowers, [by so doing] one accomplishes rites for the pacification of illness, astral spirits, and so forth. By taking black as the color for these [things], one kills instantly (43.22), i.e., quickly. One should understand that expelling and causing dissension is also implied by that. By making them red one subjugates one’s victim and also summons him or her immediately. By taking yellow as the color of the deities and so forth, all of an enemy’s army etc. are subdued. This explanation of the distinctions of each color for a respective rite is the fixed opinion of the teaching from the tantras.

As for showing who is subdued implied by [the text] all are subdued, with yellow as the color of deities and so forth, the enemy’s army is subdued, and his boats on the water, the war machines made by the enemy, and the elephants and so forth are subdued (43.23), that is, immobilized.

Just by contemplating in one’s mind these [things] as the color white, the cause of untimely death is also pacified, the dead are revived, that is, they are liberated from that [state of death]. One who has the disease of poison afflicted by the poison of the fangs of one hundred great serpents is also quickly revived (43.24), i.e., liberated from that [affliction].

3.3.3. 2.2.2. 11.1.1. 2.4.2. 3.4. Methods for destroying poison, plague, etc.

The adept, seeing those who are unconscious due to poison, rouses them from unconsciousness through the method of rousing from unconsciousness. Those afflicted by fevers of one day and so forth, astral spirits such as Rahu, and the astral spirit of epilepsy, [their afflictions] are destroyed,569 that is, broken, by seeing the wheel written on the hand (43.25) of the mantrin.

3.3.3. 2.2.2. 11.1.1. 2.4.2. 3.5. Victory in gambling and fighting, and additional matters

If, while engaging in gambling, i.e., throwing dice, and fighting, one makes a fist with the hand that has the quintessence and always mentally repeats the quintessence mantra with an augment, so long as one does not relax one’s fist (43.26), everything one desires to undertake will be accomplished, i.e., one will accomplish them. Even if one’s enemy wields a weapon in his hand, so long as one does not relax one’s fist (43.27), the weapon will not be able to strike. Kambala explains with regard to this ritual application the following:570

Draw the wheel on the left hand with realgar or turmeric or on a copper plate with the augment “block all weapons⁵⁷¹ at so-and-so’s body,” and repeat the mantra one thousand times, wiping the face and inserting it into the vajra water. If one then takes it up, repeats the manta, and inserts it into one’s fist, one will not be injured by a weapon so long as one does not relax one’s fist. Having obstructed them, place a medicinal stone in the mouth of a corpse and then take it out. If you draw this wheel without facing west, you will win in dice just through this drawing.

Furthermore, it is excellent that [the word] thus occurs, since [it indicates that] all deeds — the paralyzation of the body and speech of other enemies in addition to the previously explained subjugation of armies — are accomplished, that is, will be accomplished, in the previously explained manner, that is, with a fist having applied the wheel to one’s hand.

The oral instruction is that the mantrin should arrange leaves, flowers, fruit, betel nut, and likewise food (43.29ab) as well as the quintessence in a three-by-three chart on a wheel on a lunar disk on one’s left hand. She or he should visualize ambrosia trickling from that and pervading everything, and s/he should enjoy it.572 It should be performed in this manner.

3.3.3. 2.2.2. 11.1.1. 2.5. Techniques for achieving ritual power

The method for attaining the power to accomplish the previously explained rites, staying in the previously explained sites, first there is the union, i.e., practice of yoga that is physical, of the body. This perfects one in the form of Shrī Chakrasaṁvara. The second is mentally visualizing the goddess Vārāhī. It appears that the equivalent term to “is power” (43.29; nus pa yin) is “of the mind” (yid kyi yin).⁵⁷³ Regarding the third is speech, Tathāgatarakṣhita explained that:⁵⁷⁴

one will attain all ritual actions through repetition of the mantra having progressively perfected [oneself] through preliminary acceptance having worshipped and praised so as to encounter [the goddesses] from Ḍākinī up to Yamadāḍhī.

This means that having previously habituated oneself to the spiritual discipline of [mantra] repetition and so forth, one will later accomplish the ritual actions. The fourth is not objectified does not occur in the commentaries or Lochen’s translation. In the system of those who have it, it is explained that it means that it is none other than the three yogas of body, speech, and mind.575

If one undertakes the ritual actions once one has practiced in the previously explained manner, they will be achieved by the king of mantras quintessence. What will be attained? Have no doubt that one will achieve here the powers that exist imputed to, i.e., connected with, the seashore of the four outer directions along with those illustrated by the earth and trees. One will be able to alternately, with a curse or mere word, harm or benefit the animate inhabitant beings and the inanimate vessel world of the three realms (43.30–31).

3.3.3. 2.2.2. 11.1.1. 3. Showing the name of the chapter

In the Concise Shrī Herukābhidhāna Tantra, this is the forty-third chapter on the procedure of accomplishing the ritual actions from the perspective of the quintessence. This is the explanation of the forty-third chapter in the Illumination of the Hidden Meaning, A Detailed Exegesis of the Concise Saṁvara Tantra Called “The Chakrasaṁvara.”

_______________

541. The Sanskrit here reads avalokanaṁ, “glancing, seeing, beholding.” This was accurately translated as gzigs pa in the SL translation, but erroneously translated as spyan ras gzigs, i.e., Avalokiteshvara, in the PM and SM translations. Tsong Khapa here glosses that translation, making clear that it is not a reference to the great bodhisattva.

542. Tsong Khapa here appears to be quoting the translation of the latter half of 43.2 in the Tibetan translation of Kambala’s commentary. The text occurs as follows in the canonical translation: dam tshig la gnas mkha’ ’gro ma / ring bo nas kyang gzigs par ’gyur (SN 73b.5–6). Tsong Khapa’s quote is almost identical to this, reading: dam tshig gnas la mkha’ ’gro ma / ring bo nas kyang gzigs par ’gyur. The three canonical translations of these lines differ considerably from this; see Gray 2012, 377, 467, 538.

543. Tsong Khapa is quoting Kambala’s commentary as it occurs in the canonical translation, namely: phyag rgya gcer bu mchod pa yi / las nyid kyis ni yongs su grol (SN 73b.6–7). The extant Sanskrit is slightly different here, with no equivalent to mchod pa. It reads, “They are liberated through ritual action with the naked seal [consort]”; nagna-mudrāyāḥ karmataḥ parimucyante (K 71b.1).

544. Tsong Khapa follows the canonical PM translation, gos nyid kyis bkab pa’am gzhan. The Sanskrit here reads prakṣipyāmbaraṁ anyat, “casting away clothing or other [garb].”

545. This translates the text in the canonical translation, dgag pa dag kyang byed pas na / bya dang bya min rnam spangs te / padma la ni ’dam gyis bzhin / ngo ba nyid ces gos mi ’gyur (Vajra Rosary Tantra, Tōh. 445, D rgyud ’bum vol. ca, 265a.6). Tsong Khapa quotes this verse as follows: dkag pa dag kyang byed pas na / bya dang bya min rnam spangs te / padma la ni ’dam gyis bzhin / ngo ba nyid shes gos mi ’gyur.

546. In what follows Tsong Khapa provides a commentary on the verses from Saraha’s Treasury of Songs (Dohakoṣagīti), which he quotes below.

547. This is passage occurs in Saraha’s Treasury of Songs (Dohakoṣagīti) 76a.2–3 as follows: ma lus rang bzhin mi shes pas / kun du ru yi skabs su bde chen sgrub pa ni / ji ltar skom pas smig rgyu’i chu snyegs bzhin / skom nas ’chi yang nam mkha’i chu rnyed dam / rdo rje padma gnyis kyi bar gnas pa / bde ba gang gis rnam par rol pa yin / ci ste de bden nus pa med pas na / sa gsum re ba gang gis rdzogs par ’gyur. It is quoted by Tsong Khapa as follows: ma lus rang bzhin gang gis mi shes pa / kun tu ru yi skabs su bde chen sgrub pa ni / ji ltar skom pas smig rgyu chu snyeg pa bzhin / skom nas ’chi yang nam mkha’i chu rnyed dam / rdo rje padma gnyis kyi bar gnas pa / bde ba gang gis rnam par rol ba ni / ci ste de bde bsten nus pa med pas na / sa gsum re ba gang gis rdzogs par ’gyur. For alternate translations and explanations of these verses, see Jackson 2004, 105, 107 and Schaeffer 2005, 166.

548. The text reads “at the occasion of Kunduru,” kun du ru yi skabs su. The term kunduru refers either to a tree, Boswellia thurifera, which exudes a fragrant resinous sap, or the resin derived therefrom. It is usually interpreted in this context as a reference to sexual union; see Schaeffer 2005, 166.

549. This translates the canonical translation’s version of this line, ci ste de bden nus pa med pas na. Tsong Khapa quotes here instead, “Why? It cannot cultivate bliss,” ci ste bde bsten nus pa med pas na.

550. The PM and SM translations translate the Sanskrit muktaśikho bhūtvā as skra grol gtsor gyur pas. The SL translations gives the simpler and more accurate translation sgra ni grol ’gyur ba. I presume that the original Rinchen Zangpo translation accorded with the latter, making thus two translations that omit gtsor. While gtsor is a translation of śikha, skra grol gtsor is a cumbersome, confusing, and redundant translation, as Tsong Khapa recognizes. See Gray 2012, 206, 377, 467, 549.

551. That is, the mantra also known as the Shumbha mantra, discussed in chapter 30 above.

552. Tsong Khapa’s quotation from Lochen’s translation, lha yul lha yi tshogs kyis kyang / ma mthong bar ni mchod pa gyis, is very similar to the text preserved in the PM and SM translations (see Gray 2012, 377–78, 549), but quite distinct from the text preserved in the SL translation, namely “Doing worship, one will not be seen even by the hosts of gods and titans” (Gray 2012, 468: lha dang lha min tshogs kyis kyang / mchod byed gang gis ma mthong bar). Devagupta’s canonical commentary does not preserve this exact translation. Instead, it contains a gloss similar to Tsong Khapa’s, reading, “This means that, if it is unseen by the gods, what need is there to speak of humans?” (SS 151a.2–3: lha rnams kyis kyang mi mthong na / mi rnams kyis lta ci zhig smos zhes pa’i don to).

553. Tsong Khapa refers to the line in the line go rims ji lta ba bzhin tu in the SM translation, and the variant rim pa ji lta bzhin du’o in the PM translation. The extant Sanskrit, which is incomplete here, has no equivalent to this line, nor is it quoted in the commentaries, which is not surprising given its lack of semantic content. See Gray 2012, 378, 549.

554. This variant is found in the SM translation. The other two translations read “at the tree top,” shing rtser. See Gray 2012, 378, 468, 549.

555. See Pandey 2002, 556, 791.

556. The PM and SM translation reads sa rnams here, while the SL translation reads sa ’dzin, which is a better translation of the Sanskit bhūdhara. See Gray 2012, 208, 378, 468, 549.

557. Tsong Khapa refers to Bhavabhaṭṭa’s gloss, bhūdharān śilāśailān (Pandey 2002, 556).

558. Tsong Khapa here summarizes Kambala’s commentary, which reads as follows: “Placing in one’s body, that is, the wheel, one should recline according to the rite, having repeated [the mantra] one hundred and eight time on a grass mat on the ground that has been anointed with the five ambrosias. It emanates to the circle of ḍākinīs, mixes with the triple world, and reabsorbed” (K 71b.6–7: ātmakāye tu vinyasya cakraṁ pañcāmṛtopa-liptabhūmau kuśāstaraṁ / aṣṭottaraśataṁ japtvā vidhivat śayet / ḍākinīcakraspharāvahaṁ / trailokyena saha miśritam praviśanta; SM 74a.6–7: bdag gi lus la rnam bkod de / zhes bya ba ni ’khor lo ste bdud rtsi lngas sa gzhi byugs la ku sha bting ste brgya rtsa brgyad bzlas brjod byas la cho ga bzhin du nyal na mkha’ ’gro ma’i ’khor lo spros nas / ’jig rten gsum dang lhan cig ’dres shing rnam par zhugs te).

559. Tsong Khapa provides a summary of Tathāgatarakṣhita’s somewhat longer commentary, which occurs as follows: rang gi lus la dkyil ’khor gyi ’khor lo rim pa ji bzhin du bsgom pa’i khongs su gtogs par byas la bdud rtsi lngas byugs pa’i ku sha’i stan gyi steng du nye bar ’dug ste / yi ge bdun pa’i sngags brgya rtsa brgyad yongs su bzlas te / de nyid nyal du bcug pas ston par ’gyur te / rnal ’byor mas zhes lhag ma’o / yid la ’dod pa ston par ’gyur te (UN 243b.4–6)

560. This passage occurs at SG 203a3.4, as follows: rang gi lus la rnam bkod de / zhes pa ni spyi bo dang dpral ba dang mig gnyis dang kha dang phrag pa dang snying gar zla ba’i dkyil ’khor mdog dkar ba’i yi ge bdun gyi bdag nyid dgod par bya’o.

561. Tsong Khapa paraphrases and elaborates on Bhavabhaṭṭa’s commentary, which simply states that phaṭ is placed on the mind. It reads as follows: ātmakāye tv iti / cakṣuḥśrota-ghrāṇajihvākāyamanassu ṣaḍakṣarāṇi manasi [ca] phaṭkāraṁ vinyasya (Pandey 2002, 556); bdag gi lus la zhes pa ni / mig dang / rna dang / sna dang / lce dang / lus dang / yid rnams su yi ge drug go/ yi la ni phaṭ bkod nas (2002, 792).

562. The source of this quote is unclear to me; it may be Mardo’s lost commentary, or perhaps a man ngag text attributed to him or Sachen. The opening portion of this passage, concerning the enchanting of river sand and kuśa grass, is found in Sachen’s commentary, but the closing portion does not occur there.

563. Tsong Khapa appears to be summarizing these commentaries in a very oblique manner. Jayabhadra’s commentary makes these points, reading: “Destruction of untimely death and annihilation means that untimely death is eliminated and one’s lifespan is increased, and a ‘lost being’ (naṣṭasattvaṁ) is brought back” (Sugiki 2001, 138: apamṛtyuhataṁ naṣṭaṁ tathaiva cety āyur vardhate mṛtyum apaharati naṣṭasattvaṁ ānayatīty arthaḥ; see also CP 67a.2–3, but note that the Tib. trans. here is incomplete). Vīravajra’s commentary reads: “Destruction of untimely death and annihilation means that one’s lifespan is increased and death is annihilated, or sentient beings are annihilated, i.e., killed” (SG 203a.4: dus min ’chi dang bcom dang nyams / zhes pa ni tshe ’phel ba dang ’chi ban yams pa ste / sems can nyams shing ’chi ba yang zhes pa’i don to). Bhavyakīrti has a shorter gloss of these terms at BC 39a.2–3.

564. Tsong Khapa quotes here the text ’di la ’di ltar gyis, although I do not know what source he is quoting; this text does not occur in any of the translations of the root text.

565. In this and the preceding paragraph Tsong Khapa closely paraphrases Kambala’s commentary. See SN 74a.7–b.2.

566. Jayabhadra comments here as follows: “Should one produce in the his or her heart the consciousness which is blazingly radiant like crystal, the size of the thumb, then she or he will be healthy” (Sugiki 2001, 139: taddhṛdaye ’ṅguṣṭhamātraṁ spaṭikanirmalaṁ jvaladbhāsurākāraṁ vijñānam ā[r]abhet sustho bhavati; CP 67a.4: de nyid kyi snying gar mthe bo tsam gyi tshad la shel ltar dang ba’i ’od zer ’bar ba dang bcas pa’i rnam shes pa’i rang bzhin bsams na nad med par ’gyur ro).

Note that I read ārabhet rather than ālabhet, following an alternate reading in one of the manuscripts. See Gray 2007, 346, n. 23. See also similar comments in the commentaries by Bhavabhaṭṭa (Pandey 2002, 557) and Vīravajra (PD 438a).

567. I have not been able to identify the source of this quotation; it may be Mardo’s lost commentary.

568. Tsong Khapa seems to be objecting to the fact that this commentary does not entail the practice of fire sacrifice, and just repetition, in order to attain a desired end. In his understanding, the text here is describing a fire sacrifice of dominion, and not a practice involving just mantra repetition.

569. Tsong Khapa follows the reading in the SM translation, ’jig par ’gyur. The PM and SL translation read ’jigs par ’gyur, “are terrified.” The Sanskrit for this verse is lost, unfortunately.

570. Tsong Khapa here quotes Kambala’s commentary, but also elaborates upon it. It occurs as follows: “Drawing this wheel on the left hand with realgar or turmeric, or likewise inscribing it on a copper plate, repeat [the mantra] one thousand [times] enveloping [the augment] ‘block all weapons at so-and-so’s body,’ and insert it into the adamantine fist. Then one should recall the king of mantras. So long as one does not relax one’s fist, even if one’s enemy wields a weapon in his hand, the weapon will be blocked, so long as one does not relax one’s fist. With this one will be victorious in battle and victorious in dice. Having obstructed them, place the wheel in the mouth of a corpse and then take it out. If you draw this wheel without facing west, you will win in dice just through this drawing” (K 72b.1–2: haritāla haridrayā vā vāmahast[a] [i]daṁ saṁlikhya cakraṁ / athavā tāmrapatre tathaiva ca saṁlikhya cakraṁ / amukasyāṅge sarvaśāstraṁ nivārayet / sahasraṁ japya veṣṭayitvā vajrahaste prakṣipyet / mantrarājaṁ tataḥ smaret / muṣṭiṁ yāvan na muñcati / udyatāyudhahastena vairiṇā bhavante yadi / nivārayaty āśu sarvāṇi muṣṭiṁ yāvan na muñcati / eva teṣu jayo bhavati; SN 75a.1–4: ldong ros sam yung bas lag pa g.yon pa la ’khor lo ’di dag bris pa’am / yang na zangs ma gligs pa la ’khor lo bris la / che ge mo’i lus la mtshon cha thams cad zlog shig ces bya ba dang / sngags lan stong bzlas nas bcings nas rdo rje khu tshur gyi nang du bcug ste / de nas gsang sngags rgyal po dran / ji srid khu tshur ma grol bar / dgra bo gal te lag na ni / mtshon cha ’phyar bar byed pa yang / ji srid khu tshur ma grol bar / mtshon cha gtong bar mi nus so / ’di yis g.yul las bdag rgyal zhing / rgyan po ’gyed las bdag rgyal ’gyur / yang ’gegs nas shi ba’i khar ’khor lo bcug nas de nas bslang te/ des rang gi kha nub phyogs ma yin par bltas la / ’di bris pa tsam gyis rgyan po las rgyal bar ’gyur ro).

571. Here I follow Kambala’s text; Tsong Khapa quotes here “block all wheels,” which makes less sense.

572. Tsong Khapa here paraphrases Vīravajra’s commentary; see SG 203b.2.

573. The Sanskrit equivalent to the Tibetan nus pa here is śaktikaḥ, a term that Bhavabhaṭṭa glosses as śaktimān, “possessing power, mighty.” (Pandey 2002, 559). Numerous commentaries gloss nus pa as yid kyi nus pa, “power of the mind.” See SG 203b.4.

574. This passage occurs in Tathāgatarakṣhita’s commentary: gsum pa ni mkha’ ’gro ma la sogs pa nas gshin rje ’joms ma la thug par mchod pa dang / bstod pa nas bzung ba sngon du ’gro bas rim pa ji lta ba bzhin du rdzogs par byas nas sngags kyi bzlas pa las thams cad ’grub par ’gyur ro zhes pa’i don to (UN 244b.3–4). Tsong Khapa quotes this passage as follows: gsum pa dag ni ngag nyid de zhes pa ni mkha’ ’gro ma nas gshin rje brtan ma la thug par mchod pa dang bstod pa nas gzung ba sngon du ’gro bas / rim pa ji lta ba bzhin du rdzogs par byas nas sngags kyi bzlas pa las thams cad ’grub par ’gyur ro.

575. Tsong Khapa here follows Butön, who simply notes that there is no Sanskrit equivalent and that it is omitted in all of the commentaries (NS 253b.4). Sachen comments upon it, but has a different commentary, writing, “The fourth person, the unobjectified, succeeds spontaneously through repetition of the seven-syllable king of mantras by means of the first, second, or third” (PG 368.2: gang zag bzhi pas ni dmigs med ni gcig gam gnyis sam gsum gyis nges pa med par sngags kyi rgyal po yi ge bdun bzlas pas ’grub par ’gyur ro). I have not found the source for the explanation Tsong Khapa summarizes here.