Chapter 46 Outline
3.3.3. 2.2.2. 11.2.2. Ritual success relying on the five ha [syllables]
3.3.3. 2.2.2. 11.2.2. 1. The promise to explain
3.3.3. 2.2.2. 11.2.2. 2. The promised import explained
3.3.3. 2.2.2. 11.2.2. 2.1. The rite of killing
3.3.3. 2.2.2. 11.2.2. 2.2. The rite of shape changing
3.3.3. 2.2.2. 11.2.2. 2.3. The rite of womb transference
3.3.3. 2.2.2. 11.2.2. 3. Showing the name of the chapter
3.3.3. 2.2.2. 11.2.2. Ritual success relying on the five ha [syllables]
The second part, ritual success relying on the five ha [syllables], has three sections: (1) the promise to explain, (2) the promised explanation of the meaning, and (3) showing the name of the chapter.
3.3.3. 2.2.2. 11.2.2. 1. The promise to explain
Next, having explained the forty-fifth chapter, I will explain605 the accomplishment of all ritual actions, such as killing relying upon the five ha syllables. Regarding the need for this, [the text] states that it is because the adept, through mere knowledge of them and by putting them into practice, will rapidly engage with, i.e., attain, power (46.1).
3.3.3. 2.2.2. 11.2.2. 2. The promised import explained
The second part has three sections: (1) the rite of killing, (2) the rite of shape changing, and (3) the rite of womb transference.
3.3.3. 2.2.2. 11.2.2. 2.1. The rite of killing
The five syllables in the solo Mardo translation are hai ho hau606 haṁ ha;607 the dual translation reads haṁ ho hi hai ha.608 It appears, moreover, in many different [forms] in other translations.609 It should be taken as previously asserted by Bhava[bhaṭṭa], that hā hī hū hai hau results when you apply to ha the vowels that remain, a, i, u, e and o in [the selection of] the previously [discussed] hero’s six-armor mantra.610
These five syllables should be actually written or visualized on the five spokes of a wheel on one’s hand. Rub with one’s hand which has an arrow the written or visualized five syllables, the mantra together with a word of command. Make a fire sacrifice, and visualize that you pierce his mouth with a five-pointed needle, such that blood is drawn and is collected in a skull bowl. Blood will flow from the victim’s mouth, and one’s foe dies instantly (46.2).
Make a wheel with five spokes, and in its center draw the five long vowels ending with haḥ, with visarga. Mix together one’s own blood with that of one’s ring finger and the blood of a childless woman. Place, i.e., put, it in a skull, and repeat [the mantra] with the victim’s name augment. If you rub it with your hand until it dries, by that the victim will perish (46.3), i.e., die. Should one, lacking the two substances,611 repeat the five syllables with a name augment with eyes blazing with anger and reddened, he who is the victim, illustrated by the king with his army and mount, will quickly be killed (46.4).
Generate the five fleshes, of the cat, mongoose, crow, fox612 and crane from the five syllables over the course of a month and form them into a ḍākinī “full of strength,” that is, sacrificial cake,613 as a preliminary, and make a fire offering [with it]. There is no doubt that in this tantra one quickly attains the power (46.5) of killing etc. with these meats.
3.3.3. 2.2.2. 11.2.2. 2.2. The rite of shape changing
Make a cord from the hair of rabbit, and so forth, i.e., a jackal etc., and enchant it a thousand times with the five ha [syllables]. That victim around whose neck it is bound will assume the form that is like that (46.6), that of a rabbit etc.
3.3.3. 2.2.2. 11.2.2. 2.3. The rite of womb transference
Having enchanted one’s hand one thousand times with the five ha [syllables], if one touches a pregnant woman with an oleander blossom, the embryo is transferred. Enchanting each syllable614 means that you enchant one hundred thousand time per the count of each of the five ha syllables.615 This means that they are then employed in the ritual action. When the touch is released from the body, there is liberation due to the transference of the embryo.
That victim who is admonished fiercely and toward whom the mantra is repeated vehemently is killed. Furthermore, if the mantra is repeated peacefully and the admonishment is relaxed, she or he will be restored (46.7).
3.3.3. 2.2.2. 11.2.2. 3. Showing the name of the chapter
In the Concise Shrī Herukābhidhāna Tantra, this is the forty-sixth chapter on the procedure of accomplishing ritual actions relying upon the five ha syllables. This is the explanation of the forty-sixth chapter in the Illumination of the Hidden Meaning, A Detailed Exegesis of the Concise Saṁvara Tantra Called “The Chakrasaṁvara.”
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605. This verb, bshad, is found only in the SL translation; it does not occur in the extant Sanskrit or the PM and SM translations.
606. The subscribed letter ’a was affixed to bottom of the syllable ho here; this is evidently an archaic way to transliterate the Sanskrit letter hau, found also in some of the older manuscripts and print editions; see Gray 2002, 390, n. 3304; 556, n. 718.
607. This is very close to the mantra as preserved in the SM edition; see Gray 2002, 556.
608. This is close to the mantra as preserved in the PM edition; in my edition of this text I read this mantra as haṁ hau ho hai haḥ (Gray 2002, 390). However, there was considerable variance among the manuscripts.
609. It reads for example, as he ho hu haṁ ha in the SL translation. The Sanskrit texts reads haṁ hau ho hai haḥ, according with the PM translation. Kambala’s Sanskrit commentary reads hā hī hū he ho haḥ, for a total of six syllables (K 73b.3), while the Tibetan translation attests only five, ha hi hu he ho (SN 76a.4).
610. Tsong Khapa here refers to Bhavabhaṭṭa’s commentary on these syllables, which occurs as follows: “It is said that hā hī hai hau haḥ are the five ha syllables. The ha syllables are distinguished by the five vowels that remain following the selection of the hero’s six-armor mantra” (Pandey 2002, 569: hakārapañcakam āha hā hī hai hau haḥ iti hakārapañcakam / ṣaṣṭhaṁ svaraṁ vinā ṣaḍvīrakavacamantraoddhāraśeşapañcasvaraviśeṣito hakāraḥ; 2002, 835–36: ha lnga ston te hā hī hai hau haṁ / zhes bya ba ni ha lnga’o / dbyangs drug po gang yin pa’i dpa’ bo drug gi go cha’i sngags btu ba’i lhag ma dbyangs lna ni has khyad par du byas pa’o).
Note that Tsong Khapa’s presentation of the five syllables according to Bhavabhaṭṭa and the presentations in the Sanskrit and Tibetan versions of the commentary all differ.
611. The “two substances” (rdzas gnyis po) are, apparently, the blood of one’s ring finger and blood of a childless woman. Presumably, it would be the latter which might be in short supply.
612. That is, wa, in Tibetan translation. The Sanskrit reads jambūka, “jackal.”
613. The Sanskrit bali, “sacrifice,” “sacrificial offering,” was incorrectly translated into Tibetan as stobs can. Tsong Khapa glosses this with the correct translation, gtor ma.
614. Tsong Khapa follows the Tibetan in reading “enchant,” mngon bzlas here. The Sanskrit reads saṁyojya, “employing.”
615. Presumably this means that you repeat the five-syllable mantra 500,000 times.