Illumination of the Hidden Meaning

The third part, showing the fifty-first chapter’s summarization of the previous [chapters], has three sections: (1) the promise to explain, (2) the promised explanation of the meaning, (3) and showing the chapter count.

3.3.3. 2.3.1. The promise to explain

Now, after the fiftieth chapter, aside from the significance of each of the previously explained chapters, I will expound a general summary of the significance of the previous explanations.

3.3.3. 2.3.2. The promised explanation of the meaning

The second part has five sections: (1) showing the esoteric instruction for this tantra that is very hard to obtain, (2) showing the fourteen realities that are the method for easily obtaining it, (3) the benefits of practice in the fourteen, and the fault of lacking faith, (4) the method of comprehensive meditation on the fourteen realities, and (5) showing the method for not forsaking any of the Buddha’s scriptures.

3.3.3. 2.3.2. 1. Showing the esoteric instruction for this tantra that is very hard to obtain

It was stated, that is, taught, to Vajrapāṇi that, excepting those who are realized through revering and serving the great guru, the esoteric instructions of all buddhas are very hard to obtain (51.1ab), since otherwise one will not be able to obtain them due to suffering.734 The oral instructions that are hard to obtain concern the great seal that wanders the field that integrates the two bodies of the purified conventional and the ultimate clear light that engages exactly the reality of one’s own mind and things, which is the complete buddha’s awakening made manifest by the great seal that moves through the integration that is steadfast in the two truths.⁷³⁵

Regarding this, “complete buddha” refers to the magic body, and “awakening” to the clear light. It is explained that this integration is the very clear procedure of practice and spiritual discipline for the adept to engage the ultimate goal of the practice and completely understand unerringly in accordance with the stages of the esoteric instructions. Having embarked upon the creation stage and depending upon the perfection stage, one will equal Shrī Heruka’s state.⁷³⁶ Thus it is taught that it is hard to obtain the esoteric instruction for understanding unerringly the esoteric instructions of the great saints that create the conditions for achieving the state of integration, and which contain the practice of the two stages for progressing to this [state]. Thorough understanding of integration depends upon thorough understanding of these esoteric instructions. The commentary states:737

One cultivates the gnosis of wisdom

Through hearing, reflecting, and meditating on

The oral instructions passed one to another,

Being supreme coming from the supreme,

The Buddha’s eye, possessing the answer,

That have the means to induce⁷³⁸ and apply

The yoginīs’ command, the position

Of the buddhas’ awakening, great seal

That perfects the meditation drawn from

The unification of all buddhas,

The network of the ḍākinīs.

Through regular contact with yoginīs,

There’s the fortune of unending meaning,

Ripening and purifying.

It is the secret in all the tantras

Derived from this scriptural tradition.

The great secret of all buddhas exists

As the three-hundred-thousand[-stanza text],

That’s derived from the extensive tantra.

Regarding the meaning of the first three lines of that [passage], attainment through the illusory concentration of the ḍākinīs’ network, the unification of all buddhas, is the enlightened activity that achieves the the great seal of the inseparable two truths, the “complete buddha” which is the conventional magic body and clear light of “ultimate awakening.” With respect to the two lines, “position” and so forth, it seems that they occur as “closely affixed, arising from the command of the yoginīs of the seats,” in another translation of Kambala’s commentary. [The text] “possessing the answer” (lan dang bcas) does not occur in other translations.739 “The Buddha’s eye” means cherished like an eye. Here “scriptural tradition” is the previously explained esoteric instructions that are hard to obtain. The remainder is easy [to understand].

[The passage] occurs in verse in Gö’s translation,⁷⁴⁰ and in prose in the translation by Shākya Tsöndru.⁷⁴¹ “Three hundred thousand” occurs in Gö’s translation. The translation “three thousand” in the other translation and Devagupta’s commentary was made from a corrupt text.⁷⁴² Regarding the meaning of [the secret] being thus derived from the three-hundred-thousand[-stanza] tantra, it is hidden by me, Vajradhara, as symbolically spoken by the hero (51.1cd) through being free of the afflictions having meditated upon the fourteen realities depending upon the creation stage and having reached the limit of the perfection stage.

Where is it hidden? It is said that “[it is hidden] in other tantras, in the action, practice, yoga and unexcelled [tantras].”⁷⁴³ “In other tantras” refers to the three classes of lower tantras. As for being hidden in two [places], it is hidden without being revealed at all with regard to both the three lower classes of tantra and the genre of sutras. Although “in the supreme yoginīs” occurs in the fourth line in another translation, this refers to the unexcelled [tantras].744

The text is not clear regarding what is hidden, even though it is for the sake of those tantras. They are hard to obtain for this reason. The oral instructions that are thus hard to obtain in general pertain to the practice of Heruka’s two stages. In particular, they are the difficult to obtain method for achieving integration by means of the concentration of the magic body. The main essential points are explained by Kambala the Blanketed and Devagupta.

3.3.3. 2.3.2. 2. Showing the fourteen realities that are the method for easily obtaining it

As for to the second [section], having shown what is thus difficult to obtain and the reason that it is difficult to obtain, with respect to the method for easily obtaining it, it is necessary to summarize and then explain the fourteen realities. It has two [parts]: (1) explaining the literal meaning of the fourteen realities, and (2) the explanation applicable to the two stages.

3.3.3. 2.3.2. 2.1. Explaining the literal meaning of the fourteen realities

Although the reliable commentaries on the root tantra do not explain the manner in which the enumeration of the fourteen realities is made, there are actual statements of the number of the realities. Regarding the first reality, the reality of the garb, five insignia, and so forth (52.2a), the equivalent term for “garb” (gos) is vasanaṁ, and it is asserted by the learned translators that it can designate both an “abode” and “garb,” which is excellent.⁷⁴⁵ Therefore, following the two explanations in the commentaries of gos/nivasanaṁ as “tiger hide” and “mandala palace,”⁷⁴⁶ although there is a single, simple [equivalent] in the Tibetan language, based upon the equivalent terms, with respect to “abode” (gnas) there is both the abode of the practitioner and the abode of the mandala deities. Regarding the “five insignia,” they consist of the following five: (1) a diadem or wheel on the crown, (2) earrings, (3) necklace, (4) bracelet and (5) sacred thread. It is explained that “and so forth” includes ash.747 Kāṇha’s Mandala Rites also includes [other] ornaments such as a garland of heads, a dreadlock crest, and artificial hair.⁷⁴⁸ This is the method of engaging in the clothing of an adept in the adept’s abode.

The second, the reality of the wisdom [consort]’s body, is explained as being embraced by the skull staff or the body of the consort.⁷⁴⁹ Kāṇha’s Mandala Rites also states “the wisdom [consort]’s body atop the cushion,⁷⁵⁰ which means that the consort should be taken as being on the cushion, as previously [explained].

The third is the reality of the stake and the cage (51.2b), that is, the adamantine stake and adamantine cage. Illustrated by that is are the adamantine fence and canopy, the adamantine ground, the net of arrows, the garland of fire and so forth. This is the visualization of the wheel of protection.

Uttering the garland of vowels and consonants (51.2c), through their circulation at the horizon, it is explained that they are visualized in the form of the moon and sun.⁷⁵¹ The method of visualizing the moon from the vowels and the sun from the consonants is also explained by Durjayachandra.⁷⁵² Illustrated by that one should also apprehend the generation of the two white and red moons and the single moon. Here the reality of the vowels and the reality of the consonants should be taken as two, thus being the fourth and the fifth realities.

The sixth reality is the preliminary that is devoid of cause. Since [the term] “first” is applied to it, the equivalent term to and so forth (51.2d) in Mardo’s tradition,753 it can be explained as having first undertaken, the store of merit that is the cause, one accumulates both [that and] the store of gnosis by meditating on emptiness. However, in the commentaries it is explained in terms of “and so forth.” If one explains as stated in Vīravajra’s and [Tathāgatarakṣhita’s] Twofold Commentary [commentaries], “he is the emptiness of cause and so forth,”⁷⁵⁴ it can be applied as well to meditation on emptiness prior to the generation of the habitat. If taken in this manner, it is a preliminary practice for the generation of the habitat and inhabitant [deities].

“Cause” is that which brings about generation, while “and so forth” includes all things that are generated. Regarding these things being “empty,” it is explained in terms of the gnosis that achieves the four [modes of emptiness,].⁷⁵⁵ The intention here is that since the moon, sun and seeds exist distinctly, they are mixed into one empty [state].

Regarding the seventh reality of the sound of manifestation, and so forth (51.3a), another translation of Kambala’s commentary explains that:⁷⁵⁶

by sound . . . and so forth, the causal Vajradhara manifests insofar as the moon, sun, and hand emblems are drawn back. The sign of manifestation, its cause or “mere sound,” is the [syllable] hūṁ which exists in the context of the fourth [stage of] manifest awakening.

Another translation quotes “abiding in the sound of apprehension and so forth,” and this is explained as “one embraces the reality of the three syllables and sound as the cause that apprehends or manifests, thus generating, Heruka.”757 “And so forth” implies the radiation of the deities of the three wheels from the three syllables.

The eighth reality that has the employment of condensation is said to be applying the condensation of the seed, moon and sun into a single mass in the context of achieving the ritual actions.⁷⁵⁸ Someone explains that through the preliminary of benefitting sentient beings with the radiated deities, they are condensed into the three syllables, and quotes “condensation in such a way.”⁷⁵⁹ The meaning of “from” and insofar (51.3b) is from the meditation on the manifest awakenings up until their perfection.

The ninth reality of being satisfied with ambrosia, is delighting oneself as Vajradhara with the gnosis of total purity. It is furthermore outer and inner worship with the ambrosias. The tenth reality of cessation (51.3c) is condensing the deities into oneself at the conclusion of meditation on the mandala. The eleventh reality of hand worship includes both worship on the hand and worship with the hand. It is explained extensively elsewhere.760

The twelfth reality of consecration (51.3d) is said to include the following fourteen [consecrations]: the water, crown, vajra, royal, name, master, vow, prophesy, encouragement, honoring, preaching the Dharma, the secret, gnosis of the consort, and the fourth.⁷⁶¹ This also illustrates deity empowerment.

The thirteenth reality of being guarded by the great armor (51.4a) involves placement of drops containing the twenty-four syllables — pu, ja, la, and so forth — on solar seats in the twenty-four bodily sites such as the crown. This is the “great armor,” and illustrated by that, one is protected having placed the two armors of the partners.

The fourteenth reality of worshipping with all mantras (51.4b) is worship reciting the mantras of all deities as explained by Lūipa;⁷⁶² one should repeat the mantra of each deity while visualizing each deity’s form. Someone claims that you worship the mantra in order to praise with the eight-line mantra.⁷⁶³ Others claim it is recollecting the meaning of mantras such as the vowels and consonants etc.⁷⁶⁴ Regarding these fourteen realities being concisely stated (51.4cd) as was previously explained in this manner, it is a statement summarizing the meaning of the previous fifty chapters.

3.3.3. 2.3.2. 2.2. The explanation applicable to the two stages

There are four realities that are common to both [the creation and perfection] stages. Among them is the reality of consecration, which makes one a suitable vessel for the tantras. It occurs first. [Next] is the reality of hand worship. With respect to protecting the commitments and vows obtained at the time of consecration, it is the latter among those two [i.e., the vows] that are not common [to the two stages], as they are generally taught in the context of the heteropraxy, however, among these two, it is the commitments that are primary. The reality of the garb, five insignia, and so forth, along with the previous two make three. The reality of the wisdom [consort]’s body is necessary in three contexts, at the time of consecration and at the time or context of the two stages. That makes four that are common to both stages.

For an explanation connecting them to the creation stage, you can apply them to the entire creation stage, such as the explanation that there is an infinite creation stage etc. as occurs in the Discourse Appendix. However, if you explain relying on the exegetical traditions of Lūipa, Ghaṇṭapā, and Kāṇhapa, whose prescriptions are essential here, the reality of the stake and the cage, brings together the three, the extensive, middling and abridged protection wheels. Regarding the need to know the main parts of the spiritual discipline (sgrub thabs dngos gzhi) such as the [deity] union and host assembly etc. illustrated by that, they should be known from the explanatory tantras such as the Discourse Appendix.

Regarding Kambala’s linking of the five manifest awakenings with the four lines beginning with “vowels and consonants” (51.2c–3b), it is suitable to apply it as well to the meditation manuals of the trio, i.e., Lūipa, Ghaṇṭapā, and Kāṇhapa, excepting just a few distinctions that precede [this passage]. Regarding its application to the created bodies of the mandala deities as well as explained in other commentaries, one should be able to understand this through my previous commentary.

“Sound . . . and so forth” also includes other syllables that illustrate the intermediate states. “Manifestation” is the descent onto the lunar disk in the simultaneous creation of the habitat and inhabitants, or the face of the [male] partner in the causal Vajradhara deity couple union. Existing in the heart and so forth, [the syllables] go into the [female] partner’s lotus. “From” means that they are “taken thence.”

The reality of having the employment of condensation means for as long as the two deities, the commitment hero and gnosis hero, are united into one. This is sufficient as applied in [the meditation manuals of] both Lūipa and Ghaṇṭapā. Regarding accepting this in the manner of Kāṇha as I previously explained, it is done up to the point employing the condensation into one of the thirty-seven deities and thirty-seven aids to awakening. Here is it also connected to the sealing by the clan lord in the consecration of the deity of one portion of the consecration. The reality of being satisfied with ambrosia includes internal worship and worship with sacrificial cakes and so forth. [The realities of] cessation, armor, and mantra worship are as previously [stated].

Regarding the method of indicating the perfection stage, the meaning of the fourteen realities are explained in the context of showing below the creation of Heruka along with his retinue. The above presentation of fourteen realities was shown as easily found in the oral instructions; however, it is not easily found when the root and explanatory [tantras] are not well applied, due to the fact that the explanatory tantras are the norm on the basis of which the root tantra’s oral instructions are derived. However, their application is not lacking in the explanations by the gurus who know the oral instructions of the great saints, such as the trio Lūipa, Kāṇhapa, and Ghaṇṭapā.

3.3.3. 2.3.2. 3. The benefits of practice in the fourteen, and the fault of lacking faith

The third part has two sections: (1) the benefits of practice in the fourteen realities, and (2) the fault of lacking faith in this path.

3.3.3. 2.3.2. 3.1. The benefits of practice in the fourteen realities

The first part has two sections: (1) showing in general the outer benefits of this, and (2) showing in particular the benefit that arises at the time of death.

3.3.3. 2.3.2. 3.1.1. Showing in general the outer benefits of this

The excellent man who practices in the two stages with the previously explained fourteen realities, becomes one whose nature is purified of all previously accumulated sins, and attains in this life the stage of the gnosis of the tathāgata that is purified of all taints of the two obscurations. If one does not obtain that [state] in this manner due to not embarking upon this [path of] marvelous meditation, what will one become at that time? In life after life (51.5) one is born into the sugata clan, that is, in a happy destiny realm in a class of tantric practitioners in particular, and one becomes a Dharma-practicing king of that sort of clan.

What will become at that time if one who is very sinful meditates on the fourteen realities? Regarding “previous and so forth,” it is translated as “previously accumulated” by Mal, which is good.765 Hence, one who is deficient with regard to, i.e, has exhausted, all of the [good] qualities due to however many sins previously accumulated with one’s body, speech and mind will become the lord of all desires on earth (51.6). How are they exhausted? An adept exhausts sin by the concentration of meditating constantly on these fourteen realities.

How is previously accumulated sin extinguished by meditating on Heruka with the distinctive features of his faces and arms? The text gives an example of this. Just as if a pot filled with butter and smeared with impurities is placed in the midst of a fire (51.7), the ghee in it melts, and the sticky impurity of the pot’s taint is destroyed. Likewise, just as in case of what remains after the ghee, sin is destroyed, i.e., exhausted, by means of one meditation on the name “Shrī Heruka” (51.8), through meditation on the distinctive features of his faces and arms and emptiness. Having purified sin through mere reflection, i.e., contemplation of the meditative image of Heruka in one’s mind, or through reading, recitation, or writing of the text of the root tantra, one attains the happy destiny realm and pleasures of heaven or of a universal monarch (51.9).

3.3.3. 2.3.2. 3.1.2. Showing in particular the benefit that arises at the time of death

If one has not attained power in this life due to distraction, there is benefit at the time of death. When yogīs and yoginīs of this path pass from this world to the world beyond, the heroes and yoginīs and so forth — including the glorious blood drinker, i.e., Heruka, and the lady Vārāhī — conduct one to the aerial state with various offerings of flowers, different sorts of incense, various banners and flags, and varied sounds of instruments and delightful songs (51.10–11).

Three commentaries, taking “the aerial state” to be clear light, explain that one is established in that state.⁷⁶⁶ This is an explanation of the definitive meaning [of this term]; death exists manifestly as clear light. In the Twofold Commentary, [Tathāgatarakṣhita] explains on the basis of a literal reading that “ultimately, the adept goes [there] having forsaken the previous sites and relied upon the sites of the noble ones in particular.”767 This refers to the aerial state of interpretable meaning. Durjayachandra quotes [the line 51.11d as] “carried to the place of the ḍākinīs”;⁷⁶⁸ this is the aerial state qua the ḍākinīs’ place of residence.

Here the one who attains flight that is mainly described as being attained by those with human forms is not the adept who practices in accordance with the method of this path. However, a few people, for the mere power of flight and so forth via the magical force of mantra or [magical] substances and so forth, having abided in particular in the state of the realm of space of the ḍākas and ḍākinīs who are distinguished by forms of luminous mantric practice, [attain] the state of practicing the supreme mantras that is the aerial state. These practitioners are able to progress with human forms without abandoning their bodies, and to achieve flight.

If one does not succeed in this life, regarding succeeding in a later life, one may achieve flight in another life; there are many stages in flying in this manner. The system for achieving flight in this life can be achieved through the power of the path of the two stages, and there is also [the possibility of] being actually conducted there by several distinctive ḍākinīs and heroes. Likewise, one can practice in particular regions of the human world, and there are also many extraordinary sites for tantric practice for the many beings who uphold esoteric lore. Therefore, regarding what the worldly thought of “death” (51.11c) designates, the death of extraordinary yogīs is letting go of an auspicious state and entering into [another] auspicious [state]. This is greater [than the worldly thought], just as one does not say “death” when [someone] moves from one good house to another.

Regarding the statement that the great heroes — Shrī Saṁvara, Khaṇḍakapālin, etc. — and the yoginīs — Prachaṇḍā etc. — to whom are attributed good qualities of this sort are difficult to attain on earth (51.12ab), this means that it is very difficult to attain [the state of] heroes and yoginīs who are like this who persevere in meditation. Thus, the deity, the great heroes, and the yoginīs are difficult to attain on earth. Since it is indicated that they are difficult to attain, it is understood that they are very difficult to obtain when one has the opportunity to practice on this sort of path. Hence, it shows that one should make an effort in learning, contemplating, and meditating on this path!

3.3.3. 2.3.2. 3.2. The fault of lacking faith in this path

Whoever knows Shrī Heruka’s great tantra yet is not devoted to it (51.12cd) will always have poverty, i.e., be destitute with respect to all powers, and the agony of dissatisfaction (51.13ab) of the lower realms and so forth. What need is there to speak of those who act without knowledge or faith? On account of this, if one makes an effort to know this great tantra, knowing it one will be extremely devoted to it.

3.3.3. 2.3.2. 4. The method of comprehensive meditation on the fourteen realities

If the benefit of contemplating the meaning of the fourteen realities and the fault of not having faith are [both] very great, how does one undertake the method of contemplating their meaning? Relevant here is the [statement] below that “one should contemplate the meaning of the fourteen realities that are the means for achieving the supreme position of the great king Shrī Heruka.” How should one meditate? One should visualize Shrī Heruka. and so forth endowed with bracelets and anklets, ornaments on both shoulders, earrings, a sacred thread (51.13cd), a necklace which is a rosary of wet heads, a diadem of dry skulls, and a girdle with tinkling bells.

Moreover, in visualizing the deities, through what method should they be generated? There is Lūipa’s method of generating the habitat and the inhabitants from the intermixture of the moon and seed, i.e., perfecting at one time both the habitat and the inhabitants, through the transformation of both the clockwise and counterclockwise rotation of the two sets of sixteen vowels, and the clockwise and counterclockwise rotation of the two sets of forty consonants. This is at the center of the small variegated lotus, which is atop the double vajra in the center of the great variegated lotus on the top of Mount Sumeru (51.14) and the stacked-up elements which were explained in the context of chapter thirty-two [above].

If you take the habitat and inhabitants as earlier and later, respectively, the habitat is the previously generated divine palace atop Mount Sumeru, in the midst of which Heruka is generated from the five manifest awakenings, the vowels and consonants etc. It is necessary to apply [this method] to the many meditation manuals taught in the Discourse Appendix; it not applicable to Lūipa’s and Kāṇha’s [meditation manuals] only. However, it can be applied to [them] in a partial manner in some contexts.

The Heruka generated from the manifest awakenings treads with his feet upon both Gaurī, the goddess Umā, and her lord, Rudra. His first set of hands, which hold a vajra and bell, embraces Vārāhī’s body. While there are explanations that half of twenty-four, or twelve, refers to either his twelve arms or the twelve mothers,769 the explanation with respect to his arms is better, since it accords with the Conduct Tantra.⁷⁷⁰

Being endowed with arms in this manner, the other hand implements should be known from the clear realization [practice] stated in the explanatory tantra⁷⁷¹ and as established in accordance with the meditation manuals composed by Lūipa and Ghaṇṭapā. Since “embracing the body” also indicates the [female] partner, one should visualize the mandala consisting of the principal deity couple surrounded with a host of heroes and yoginīs (51.15). Lochen here translated “surrounded by a host of heroes and yoginīs.⁷⁷²

In the middle of the retinue of all twenty-four of the heroes, Khaṇḍakapālin, and so forth, and of the thirty-six yoginīs, Ḍākinī, and so forth, is the one who has the yoga (51.16cd) of the equipoise of the primary deity couple, who has the nondual nature of bliss and emptiness that creates delight in all of the deities, and brings about emanation, i.e., the generation of the wheel deities, and recollection (51.17ab) of them into oneself.

The adept who has thus obtained all of the consecrations at the beginning undertakes the protection wheel, yoga, and accumulations. [Such a one] generating and visualizing all of the deities, both the habitat and inhabitants, protecting the commitments, worshipping, and so forth is the import of the fourteen realities. Since the essential among them are shown here, this is meditation on the essentials of the meanings of the fourteen realities. The definitive meaning of the habitat, the stacked-up elements, and so forth and the definitive meaning of clear realization process, and thence the perfection of Heruka and so forth, were explained in detail in chapter one.

In particular, the attainment of integration by means of the concentration of the magic body is achieved via the entry of the magic body into clear light. If one wishes to know this fully, it should be known from the Glorious Esoteric Communion [Tantra].

3.3.3. 2.3.2. 5. Showing the method for not forsaking any of the Buddha’s scriptures

The various beings, i.e., disciples, who have faith in the various diverse arrangements and topics of the body of doctrinal teaching are taught the various and diverse practices (51.17cd) by the Buddha. They are instructed through diverse means that accord with their own capacities in the discipline with various methods. Were one to thus have faith due to instruction in the very profound teaching (51.18) of the Dharma, that Dharma [teaching] should not be repudiated; the profound Dharma that is expressed in scripture should be contemplated, regarded as inconceivable (51.19ab). Since it is difficult to generate even-minded devotion toward all, even if one cannot give rise to that sort of faith, it is said that if one can remain composed and not disparage [anything], then there is no fault. The the Ornament of the [Universal Vehicle] Sutras [states]:773

An evil mind’s naturally deficient,

Unfit even for unsuitable things,

There’s no need to mention doubtful teachings.

Thus, equanimity’s good; there’s no fault.

And the Jewel Rosary also states:⁷⁷⁴

The Tathāgata’s intentional speech

Is not easy to understand; therefore,

He taught one vehicle, three vehicles.

Protect oneself with equanimity.

There is no sin with equanimity.

With hate there’s sin; there will be no virtue.

How one should contemplate the inconceivable? With regard to this great secret, one who does not have the scope of an alienated individual should think, “I do not know the reality (51.19cd) of things nor the means whereby [this is known]; this is known by the completely awakened buddhas and their offspring who have attained the great spirit stage.” The Bodhisattva Stages also states:⁷⁷⁵

Having heard these profound and supremely profound subjects, a bodhisattva may not have a devotional attitude. Regarding this, a faithful and honest bodhisattva should train her or himself as follows: “It is not right that I, being blind and eyeless, operating only in accordance with the Tathāgata’s eye, should reject the Tathāgata’s esoteric statements.”

Regarding whether or not [a scripture] was “intentional speech” [of the tathāgata], there is a supreme strategy for not accepting the karmic obscuration of abandoning the Dharma. However, it is said that it is difficult to realize as the karmic obscuration of abandoning the Dharma is extremely subtle. Since [this problem] is also commonplace at the present time, one should endeavor to recognize well [the fault of] abandoning the Dharma and to not be sullied by it.

Regarding the reason, they are inconceivable, are buddhas produced or not (51.20)? Since they exist as does the all-pervasive reality, lacking loss, and gain, they are inconceivable. If you take “reality” (chos nyid, dharmatā) here in terms of the actual state of existence, it does not apply to the reason of it being unacceptable to abandon the profound teachings on the nature of things. Moreover, the reality that exists devoid of production and cessation is not relevant to the reason for not abandoning the teaching of the Dharma itself (chos nyid). Therefore, it should be taken as a reason for abandoning neither the teaching [itself] nor things as they are [to which the former pertains].

Moreover, regarding statements in scripture that “this arises from that,” “this does not arise from that,” “this is or is not thus,”776 I have explained that they simply exist in the manner of the reality of things, lacking “gain” or increase and “loss” or annihilation. Since all of them are not in one’s experiential scope, they are “inconceivable.” Contemplating thus, that this “is known by the Buddha, but not known by me,” that which was taught for the sake of worldly disciples should not be faulted (51.21). The way or disposition of that world of the disciples is inconceivable, because the performance of the buddhas’ play or emanations that accord with it is also inconceivable.

What are the teachings that are stated in accordance with the disciples’ dispositions? From the perspective of the sutra canon and tantra canon, the sutra canon includes the Extensive Play (Lalitavistara) and so forth. The outer collection is the triple basket (tripiṭaka). The tantra collection includes action tantras such as the Accomplished Solitary Hero,777 and it is stated that practice tantras include the Taming of the Ghosts,⁷⁷⁸ in other words, the Complete Awakening of Vairochana,⁷⁷⁹ and so forth. Yoga tantras include the Compendium of Reality⁷⁸⁰ and so forth. The final secret tantras are the unexcelled yoga tantras. Regarding the differentiation via these divisions, they were taught so as to delight on their own path each and every sentient being, i.e., disciple, who are [differently] disposed through faith (51.22) in their path. Hence, they are not to be disparaged.

A certain Tibetan has [claimed] that, in addition to the three classes of tantra as previously stated,⁷⁸¹ that “secret” indicates unexcelled yoga tantras, “final” indicates unexcelled yoginī tantras, and “division” indicates the even further unexcelled Chakrasaṁvara, thus positing six classes of tantras, which is the “system of Kambala.”⁷⁸² However, this is utterly unreasonable, since the meaning of “division” refers to divisions into the above [stated classes]. That explanation does not actually engage with the syntactic meaning. This is because the import here is the differentiation into four [classes of tantra], since it is shown that the “final secret” refers to the unexcelled ultimate [class] of secret mantra, because there is no explanation of this sort in any of the commentaries, and because there is also no explanation of this sort in Kambala’s text.⁷⁸³

Bhavabhaṭṭa, quoting “delight in each and every,” explains that all tantras were taught in their entirety, and this is for the purpose of “praise by the compiler and so forth.”784 Regarding this, since there many different [versions of] the text, it is not suitable if it is similar to the Tibetan text unless there is an alternate text for the above verse.⁷⁸⁵ We have heard, reflected, and meditated on the meaning summarized by the first chapter, stated at length in [next] forty-nine [chapters], and the stages of the path of creation and perfection brought together by the fifty-first [chapter]. The teachings of the Shrī Saṁvara are expanded upon in the tantras of this and other [traditions].

3.3.3. 2.3.3. Showing the chapter count

This concludes the fifty-first chapter of the great king of yoginī tantras, which, if you condense the name, is called the Shrī-Chakrasaṁvara, the appendix of the extensive root tantra that is primordially established, meaning it establishes or is the basis for the rapid bestowal of the awakened state since beginning-less time. Regarding what is achieved through the recitation of the great hero Shrī Heruka, while one quickly attains awakening through reciting the tantra, one is also unsurpassed by all others, meaning it is not surpassed by other vehicles and the lower classes of tantra. It outshines all of them. It is the highest or best of all the yoginī tantras, included within or derived from the one-hundred-thousand-stanza king of tantras extensive root tantra, the Discourse of Shrī Heruka. This is the explanation of the fifty-first chapter in the Illumination of the Hidden Meaning, A Detailed Exegesis of the Concise Saṁvara Tantra Called “The Chakrasaṁvara.”

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734. Tsong Khapa here refers to the opening of Kambala’s commentary on this chapter. It occurs as follows: de nas gzhan yang bshad bya ba / gzhung lugs shin tu rnyed dka’ ba / zhes bya ba ni ’dir yang phyag na rdo rje la bos te gsungs pa’o (SN 77b.1–2).

735. Tsong Khapa here paraphrases Kambala’s commentary, which occurs as follows: shin tu rnyed dka’ ste / chos kyi de kho nan yid ji ltar ’gyur bas na / bden pa gnyis la legs par gnas pa’i zung du ’jug pa rgyu ba ste / phyag rgya chen pos mngon par rdzogs pa’i sangs rgyas byang chub pa’o (SN 77b.2–3).

736. Tsong Khapa here paraphrases Kambala’s commentary at SN 77b.3–4.

737. Tsong Khapa here quotes a verse section of Kambala’s commentary, which reads as follows: sangs rgyas kun dang mnyam sbyor ba / mkha’ ’gro dra ba’i sdom pa las / byung ba’i ting ’dzin rdzogs pa yi / sangs rgyas byang chub phyag rgya che’i / las gnas rnal ’byor ma yi bka’ / ’dren zhing nye bar spyod pa bcas / lan dang bcas shing sangs rgyas sbyan / mchog las mchog tu gyur pa dang / gcig nas gcig brgyud man ngag ste / thos dang bsam pa sgom pa yis / shes rab ye shes goms pa ni / rnal ’byor rgyun chags rab ’brel pas / rgyun mi chad don skal ba can / yongs su smin cing yongs su byung / snod ldan de yi phyir bstan pas / ’ong ba gang yin ’dir gzhung lugs / rgyud rnams kun du gsungs pa gang / gsang chen sangs rgyas kun gnas pa / ’bum phrag sum ’gyur gang yin nyid / rab rgyas rgyud la ’ongs pa’o (SN 77b.4–6).

738. This translates the reading in Kambala’s commentary, ’dren (SN 77b.4). Tsong Khapa’s text reads bden here.

739. Unfortunately, it does not appear that any alternate translations of Kambala’s commentary survived. The extant Sanskrit manuscript is also missing its last few folio, corresponding to chapter 51, so it is not possible to compare the canonical translation with the Sanskrit text either.

740. Tsong Khapa refers here to the translator of the canonical translation of Kambala’s commentary, Gö Lotsawa Shönu Pal.

741. Shākya Tsöndru was an eleventh century translator who translated works associated with the yoginī tantra traditions. He likely was the earliest translator of this work, but his translation has not, to my knowledge, survived.

742. Devagupta’s commentary contains a prose version of this text, at SS 155b.1–4. As Tsong Khapa notes, it contains the variant reading stong phrag gsum.

743. Tsong Khapa quotes Kamabala’s commentary, which here reads: gang du zhe na rgyud gzhan dag tu ste bya ba dang spyod pa dang rnal ’byor dang rnal ’byor bla ma rnams su’o (SN 77b.7).

744. The alternate reading, rnal ’byor ma mchog rnams su’o, occurs in Devagupta’s commentary at SS 155b.6.

745. The Sanskrit term here is actually nivasanaṁ, which, like vasanaṁ, also has the double meaning as Tsong Khapa explains here.

746. Kambala glosses gos/nivasanaṁ as “tiger hide,” stag gi pags pa’o (SN 77b.7). Bhavabhaṭṭa also includes the elephant hide that Heruka wears (Pandey 2002, 588 nivasanaṁ vyāghracarma gajacarma ca; cf. 873). Devagupta follows Kambala in glossing gos/nivasanaṁ as “tiger hide,” but adds that it can also designate the mandala palace (SS 155b.7: gos zhes pa ni stag gi pags pa’o / yang na gos zhes pa ni gzhal yas khang brtsegs pa’o).

747. Tathāgatarakṣhita indicates this; see UN 251b.1.

748. After listing the standard five insignia, Kāṇha does indeed list these other ornaments. See his Mandala Rites (Bhagavacchrīcakrasaṁvaramaṇḍalavidhi) (Tōh. 1446), D fol. 284b.1–2.

749. Both of these interpretations are advanced by Kambala; see SN 78a.1.

750. This text, the shes rab yan lag stan gyi steng, occurs at the Mandala Rites (Tōh. 1446), D fol. 284b.1. The text in the sDe-dge reprint reads sting rather than steng.

751. That is, they are visualized circling one at the horizon like these celestial bodies. Kambala makes this comment at SN 78a.2.

752. Durjayachandra briefly comments on this, evidently following Kambala. He wrote, “Regarding uttering the vowels and consonants, they should be in the form of the moon and sun” (RG 314a.7: ā li kā li zhes brjod pa / zhes bya ba ni zla ba dang nyi ma’i gzugs su gyur pa’o).

753. Tsong Khapa is referring to the word ādi in the compound hetvādiśūnyapūrvakaṁ, which literally means “first,” but in compound means “and so forth.”

754. I have not been able to find the line Tsong Khapa quotes here, he ni rgyu sogs stong pa nyid, in either of Vīravajra’s commentaries or Tathāgatarakṣhita’s UN commentary. The former, in his PD commentary, quotes CT 51.2d, rgyu sogs stong pa sngon ’gro yin, and then quotes the traditional etymology of Heruka, which begins with the line he ni rgyu tshogs spangs pa ste. See PD 448a.2.

755. Tsong Khapa paraphrases Kambala’s commentary here, which states: “As for the preliminary devoid of cause and so forth, ‘cause’ is that which produces [something], and ‘and so forth’ with respect to that is ‘cause and so forth,’ namely the product generated. This is the gnosis that achieves the four modes of emptiness with respect to those [things]” (SN 78a.2: rgyu sogs stong pa sngon ’gro ba’i / zhes bya ba la rgyu ni byed pa’o / de la sogs pa ni rgyu sogs te / bskyed pa’i bya ba la sogs pa’o / de rnams kyi stong pa ni bzhi pa bya ba grub pa’i ye shes sp).

756. Tsong Khapa quotes this passage as follows: sgra la sogs pas bsdus pa zla nyi dang phyag mtshan rnams rgyu rdo rje ’dzin pa ji srid pa de srid du ’jug pa dang / ’jug pa’i mtshan ma ste rgyu ni sgra tsam zhes pa mngon byang bzhi pa skabs su gnas pa’i hūṁ mo. An alternate version of this passage is preserved in the canonical translation: ’jug pa sgra la sogs pa nas / zhes bya ba la rgyu rdo rje ’dzin pa ni ’jug pa’o / ’jug pa’i rgyu ni sgra ste gnas skabs bzhi pa’i yi ge huṁ ngo / sogs pa zhes bya ba zla ba dang nyi ma dang mtshan ma’i bar du’o / ji srid bsdus pa’i sbyor ldan pa (SN 78a.3).

757. Tsong Khapa here refers to Tathāgatarakṣhita’s commentary, although the line quoted does not occur in the canonical translation of that work exactly as Tsong Khapa indicates; he quotes this line as bzung ba nā da sogs par gnas. The quote and commentary occur as follows in the canonical commentary: ’jug pa nā da sogs par gnas / zhes pa ni he ru ka ’jug cing bskyed pa’i rgyur yi ge gsum gyi nā da’i ngo bos yongs su gzung ba’o (UN 251b.2–3).

758. Tsong Khapa paraphrases Kambala’s comment at SN 78a.3–4.

759. This someone is Tathāgatarakṣhita, who does indeed quote an alternate reading for 51.3b. He wrote: ji ltar bsdus pa’i sbyor ldan pa / zhes pa ni lha de rnams kyis ’gro ba’i don byed pa sngon du ’gro bas yi ge gsum la bsdu’o (UN 251b.3–4).

760. See section 3.3.3. 2.2.2. 7.1.2 in chapter 31 above.

761. Vīravajra makes this claim; see SS 206b.4–5.

762. See Lūipa’s Glorious Lord’s Realization (Śrībhagavad-abhisamaya), Tōh. 1427, D 191a.4–b.5.

763. Tathāgatarakṣhita makes this claim; see UN 251b.5.

764. Vīravajra makes this claim; see SS 206b.6.

765. Tsong Khapa quotes here sngon sogs, which is apparently an alternate reading of the SM translation; the versions I consulted have the archaic reading sngon stsogs. The PM and SL translations read sngon bsags, which Tsong Khapa attributes to Mal.

766. Durjayachandra makes this claim; see RG 314b.6.

767. The passage occurs as follows at UN 252a.3: don dam pa na sngon gyi gnas yongs su btang ste shin tu khyad par du ’phags pa’i gnas rnams la brten nas rnal ’byor pa ’gro’o.

768. Durjayachandra quotes this line as follows: mkha’ ’gro’i gnas su ’khyer bar ’gyur (RG 314b.6). In the canonical translation, this line occurs as follows: mkha’ spyod gnas su ’khrid par byed (Gray 2012, 410). The former is almost certainly a variant translation of the Sanskrit nīyate khecarīpade.

769. Tathāgatarakṣhita explains this as his twelve arms; see UN 252a.7. Bhavabhaṭṭa explains this in terms of the twelve mothers; see Pandey 2002, 592, 883.

770. The Yoginīsaṁcāra Tantra contains a parallel passage to this text at 17.23 in the Pandey edition, although its interpretation, too, is an open question. Interestingly, Tathāgatarakṣhita’s commentary explains this text in terms of a set of twelve goddesses, the four essence yoginīs and the eight guardian goddesses. He comments “Next, endowed with half of twenty-four means that one visualizes the tetrad, Ḍākinī, etc., and the octet Kākāsyā, surrounded by the syllables lāṁ, māṁ, pāṁ, and tāṁ and the eight ha syllables. One should visualize them revolving around him, positioned with their arms and colors as previously described” (Pandey 1998, 154: tadanu caturviṁśatisaṁyuktam iti lāṁ māṁ pāṁ tāṁ hākārāṣṭakaparāvṛtyā ḍākinyādicatuṣṭayaṁ kākāsyādyaṣṭakaṁ ca vibhāvya tena parivṛtaṁ pūrvapratipāditavarṇabhujasaṁsthānaṁ vibhāvayet).

771. I presume that the Discourse Appendix Tantra is the reference here, as noted above.

772. Tsong Khapa reports that Lochen’s translation of line 51.15d reads dpa’ bo rnal ’byor ma tshogs bskor, a reading preserved in the SL translation. The PM and SM translation read dpa’ bo rnal ’byor ma tshogs dang, which is closer to the Sanskrit, vīrayoginīvṛndakaiḥ. See Gray 2012, 235, 411, 481, 566.

773. This quote is the final verse in chapter 2 of Asaṅga/Maitreyanātha’s Ornament of the Universal Vehicle Sutras; it occurs as follows: yid kyi nyes pa rang bzhin gdug pa ste / mi rigs pa yi gzugs la’ang mi rigs na / the tshom za ba’i chos la smos ci dgos / de phyir btang snyoms gzhag legs nyes pa med (Tōh. 4020, D sems tsam vol. phi, 3a.2; cf. Jamspal et al. 2004, 15).

774. This passage occurs as follows in Nāgārjuna’s Jewel Rosary, a Letter to the King (Rājaparikathāratnamālā): de bzhin gshegs dgongs gsungs pa rnams / shes par bla min de yi phyir / theg gcig theg pa gsum gsungs pas / btang snyoms kyis ni bdag bsrung bya / btang snyoms kyis ni sdig mi ’gyur / sdang bas sdig ‘gyur dger mi ’gyur (Tōh. 4158, spring yig vol. ge, 121b.2–3).

775. This passage is from chapter 10 of Asaṅga’s Bodhisattva Stages and occurs as follows in Dutt’s edition: bhavati khalu bodhisattvasya gambhīrāṇi paramagambhīrāṇi sthānāni śrutvā cetaso ’nadhimokṣaḥ / tatra śraddhenāśaṭhena bodhisattvenedaṁ pratisaṁśikṣitavyam / na me pratirūpaṁ syād andhasyācakṣuṣmatas tathāgatacakṣuṣaivānuvyavaharatas tathāgatasandhāya bhāṣitaṁ pratikṣeptum (1966, 119). The Tibetan translation occurs as follows: byang chub sems dpa’ zab cing mchog tu zab pa’i gnas dag thos nas / sems mos par gyur na / de la byang chub sems dpas dad pa dang g.yo med pas ’di ltar bdag ni long bar gyur te / mig med la de bzhin gshegs pa’i spyan gyis rjes su spyod par zad pas / de bzhin gshegs pas dgongs te gsungs pa spangs pa ni bdag gi cha ma yin no zhes yang dag par bslab par bya’o (Tōh. 4037, sems tsam vol. wi, 94a.2–3).

776. Tsong Khapa here refers to various scriptural accounts of dependent arising, pratītyasamutpāda.

777. That is, the Siddhaikavīra-mahātantrarājā, Tōh. 544.

778. Tsong Khapa here is following Tathāgatarakṣhita, who gives one example of each scriptural class, but stops for some reason after the caryātantra class. See UN 252b.3. The tantra to which Tathāgatarakṣhita refers is the Bhūtaḍāmara-mahātantrarājā, Tōh. 747.

779. That is, the Mahāvairocanābhisaṁbodhi Tantra, Tōh. 494.

780. That is, the Sarvatathāgatatattvasaṁgraha-nāma-mahāyāna-sūtra, Tōh. 479.

781. That is, the action, practice, and yoga classes.

782. Sachen does indeed analyze the text in this fashion. See PG 380.2 and my discussion of this at Gray 2007, 382, n. 28.

783. Tsong Khapa is correct that Sachen seems to be alone in advancing this interpretation of 51.23. Kambala’s commentary contains no explanation of this verse whatsoever. However, Sachen does not attribute this idea to Kambala; perhaps this claim was made by a later Sakya scholar.

784. Tsong Khapa seems to be referring to Bhavabhaṭṭa’s comments at Pandey 2002, 893, CV 245a.2–3. However, I do not know the source of the quote sdud pa po la sogs pa thams cad kyis mngon par bstod do, which does not seem to occur in Bhavabhaṭṭa’s commentary or any of the other canonical commentaries.

785. I presume that Tsong Khapa is referring to 51.22; the line he attributes to Bhavabhaṭṭa, de dang de la dga’ ba yin, is the last line of this verse; it occurs in the canonical PM translation as de dang de la dga’ ba bzhin (Gray 2007, 412).