**6.7. The Fourth Nirman¯ . a (Emanation) Layer**

#### *6.7.1. The Mind Circle (cittacakra)*

Now, outside that, I shall explain this, the Mind Circle, clearly, [which is] black in color, [is provided with] thirty-six spokes, emerges from the intrinsic nature of all (i.e., the mind), and is excellent. **(195)**

(1) Nagin ¯ ¯ı (female naga), (2) Yak ¯ s.in.¯ı (female yaks.a), (3) Bhut¯ ¯ı (female bhuta), ¯ (4) Pret¯ı (female preta), (5) Narak ¯ ¯ı ("hell"), (6) Av¯ıci (the lowest hell), (7) Patak ¯ ¯ı ("crime"), (8) Anantar¯ı (the sin of "immediate" retribution), (9) Kumbh¯ı ("jar," a word that constitutes some hells' names), and (10) Yamastr¯ı ("Yama's female attendant"), (11) Kalas ¯ utr ¯ ¯ı (the "black line" hell), (12) Kukul ¯ ¯ı (the "chaff" hell), (13) Tapan¯ı (the "hot" hell), (14) Pratapan ¯ ¯ı (the "very hot" hell), (15) Raurav¯ı (the "crying" hell), (16) Maharaurav ¯ ¯ı (the "great crying" hell), (17) Tailapak¯ ¯ı (the "frying in sesame oil" hell), (18) Dviparvat¯ı ("two mountains"),<sup>918</sup> (19) Dves.¯ı ("hatred"), (20) Moh¯ı (delusion), (21) ¯ Irs.ya ("envy"), (22) R ¯ ag¯ ¯ı ("greed"), (23) Madamatsar¯ı ("loss of control and stinginess"), (24) Sutik ¯ a ("impurity [caused by child-birth]"), (25) ¯ S´¯ıtak¯ı (the "cold" hell), (26) Asivan¯ı (the "forest with sword-leaves" hell), (27) Krandan¯ı ("lamenting"), (28) Durbhiks.aka ("famine"), (29) Rogak ¯ ant ¯ ar¯ ¯ı ("disease forest"), (30) Sastr ´ a (for ¯ Sastrak ´ ant ¯ ar¯ ¯ı, "weapon forest"), (31) Pan¯ ¯ıyakant ¯ ar¯ ¯ı ("water forest"), (32) Asinakh¯ı ("sword nails"), (33) Vaitaran.¯ı ("difficult to cross": the river between the earth and the world of the dead), (34) Ks.uradhar¯ ¯ı (the "razor-holding" hell), (35) Cakrika¯ ("discus"), and (36) Kumbha¯n. d.¯ı (femal kumbha¯n. d. a) are great goddesses [on this circle]. The color [of their bodies] is the same as [the color] of the circle (black). **(196–200b)**

The weaponry in hand are as before. [Every yogin¯ı] is known as having the nature of wisdom and means. In this regard, [the Mind] Circle is understood as [having the nature of] the *upa´sma´sana ¯* ("near to the charnel ground") [holy site], [the nature of] the Dharma-Cloud Level, and the purity of the nature of the mind, and as all-pervading [like the mind]. **(200c–201)**

However, devoid of its intrinsic nature, the circle is selfless. Having discerned exactly [the gatekeeping females] outside the grounds in all layers, [he, who] follows the sequence, [should provide] four seats and twelve [seats] to the gatekeeping

<sup>918</sup> I am not certain what this "two mountains" means, but all available sources provide the reading of Dviparvat¯ı. The Tibetan translation is *ri gnyis 'tshir*, which means "crushing (by) two mountains". Perhaps this represents such a kind of hell or torment.

females of all [layers].<sup>919</sup> Should the sixteen [gatekeepers] thus [taught] be discerned as the [Sixteen] Emptinesses, [he is] wise. **(202–203)**

Owing to the nature of [both] gnosis and discerning, [the circle] itself has the parts of charnel grounds.<sup>920</sup> This [circle] is among the three circles in the Emanation [Layer] by name. Subsequently, the other two circles, all of them (both), are explained. **(204)**

The Mind Circle, the first, is thus [taught]. **(205)**

### *6.7.2. The Speech Circle (vakcakra) ¯*

Now, outside is another [circle], the Speech Circle. That is explained. [It is] madder-like red in color, consists of thirty-six spokes, and is powerful. **(206)**

[The yogin¯ıs are] (1) Puj ¯ a ("worship"), (2) Bhak ¯ s.a ("eating"), (3) Nidr ¯ a¯ ("sleeping"), (4) Alasy ¯ a ("idleness"), (5) Dharmacint ¯ a ("considering the ¯ *dharma*"), (6) Bhavan ¯ a ("visualization"), (7) G ¯ r.hacinta ("considering household"), (8) Str ¯ ¯ıcinta¯ ("considering a woman"), (9) Arthacinta ("considering benefits"), (10) Viyogak ¯ a¯ ("separation"), (11) Putracinta ("considering a son"), (12) Abhi´ ¯ soka ("ardor"), (13) ¯ Dhyan¯ a ("meditation"), (14) Mantraj ¯ apik ¯ a ("reciting a mantra"), (15) Hr ¯ ¯ıka ("shame"), ¯ (16) Man¯ a ("arrogance"), (17) Sa ¯ m. tap¯ a ("pain"), (18) Sattv ¯ arthakaru ¯ n. odyama¯ ("raising compassion to benefit sentient beings"), (19) Rajacint ¯ a ("considering ¯ kingship"), (20) Paradroha ("harming others"), (21) Jñ ¯ anal ¯ abh ¯ a ("acquiring ¯ wisdom"), (22) Tapasvin¯ı ("ascetic"), (23) Jara ("aging"), (24) Mara ¯ n. acinta¯ ("considering murder"), (25) Sukha ("pleasure"), (26) Du ¯ h. kha ("suffering"), (27) ¯ A´subha ("inauspicious"), (28) Asti ("[believing in] the existence"), (29) N ¯ astik ¯ a¯ ("unbeliever"), (30) Gurucinta ("considering a teacher"), (31) Gamanik ¯ a ("sexual ¯ intercourse"), (32) Ks.ema ("happiness"), (33) Ak ¯ s.ema ("unhappiness"), (34) ¯ Sr´ ant ¯ a¯ ("tired"), (35) Vi´srant ¯ a ("rested"), and (36) Bubhuk ¯ s.ita ("hungry"), the excellent. ¯ **(207–210)**

[Every] goddess is effective in all rituals. This circle is great in nature. [The color of the goddesses' bodies is] declared to be [the same as] the color of their circle. Here, the rest is as before. **(211)**

[Every] goddess on this circle inherently has the nature of wisdom and means. They are taught in the *Catus.p¯ıt.hatantra*, consisting of 12,000 [stanzas]: [they are

<sup>919</sup> This (15.202b–203b) means as follows: Every layer has four gatekeepers. There are four layers; therefore, there are sixteen gatekeepers in total number.

<sup>920</sup> See the *Hevajra* (Skt ed. (Snellgrove 1959), I.3.16), according to which the etymology of the word *sma´ ´ sana ¯* ("charnel ground") is *svasati ´* ("he breathes"). The man. d. ala has the nature of both gnosis and discerning, which are states of mind, and a practitioner controls both through breathing. The *Bohita¯* (D 1419, 147v6–v7) reads the word *-bhagavat ¯* ("having the part") as *bcom ldan 'das* (some form of *bhagavat*, "the Blessed One"), and explains that it is the Blessed One because of conquering (*bcom pa nyid*) the mind through breathing.

equivalent to] Jñana ¯ d. akin ¯ ¯ı and others. [This is] the doctrine of the goddesses starting with Puj ¯ a. [This circle is declared] to be the ¯ *p¯ılava* ("village border") site: In this way, [the goddesses are of] the Universal Splendor Level. **(212–213)**

This way, [the circles] starting with the Knowledge and ending with the Body are stated to be a wheel encircling the Water, Fire, [Earth,] Wind, and Space [Circles]. [Their] excellent yogin¯ıs should be discerned. **(214)**

The Speech Circle, the second, in the Emanation Layer is thus [taught]. **(215)**

### *6.7.3. The Body Circle (kayacakra) ¯*

Now, I explain the Body Circle colored in body–speech–mind (mixture of white, red, and black).921 Wheel-turning yogin¯ıs are in the middles of the thirty-six spokes. **(216)**

(1) Caturmah ¯ ar¯ ajak ¯ ayik ¯ ¯ı (representing the first heaven in the Desire Realm, the lowest heaven), (2) Trayastri ¯ m. sacakravartin ´ ¯ı (the second heaven in the Desire Realm), (3) Yam¯ ¯ı (the third heaven in the Desire Realm), (4) Tus.it¯ı (the fourth heaven in the Desire Realm), the wheel[-turn]er, and (5) Nirma¯n. aratay¯ı (for Nirma¯n. arati, the fifth heaven in the Desire Realm), (6) Paranirmitava´savartin¯ı (the sixth heaven in the Desire Realm), (7) Brahmakayik ¯ a (the first heaven in the First Meditation in ¯ the Form Realm), the wheel[-turn]er, and (8) Brahmapurohita (the second heaven ¯ in the First Meditation in the Form Realm), (9) Mahabrahm ¯ a¯n. avartin¯ı (the third heaven in the First Meditation in the Form Realm), (10) Par¯ıttabh ¯ a (the first heaven ¯ in the Second Meditation in the Form Realm), (11) Aprama¯n. abh ¯ ¯ı (the second heaven in the Second Meditation in the Form Realm), (12) Abh ¯ asur ¯ ¯ı (the third heaven in the Second Meditation in the Form Realm), (13) Par¯ıtta´subh¯ı (the first heaven in the Third Meditation in the Form Realm), (14) Aprama¯n. a´subh¯ı (the second heaven in the Third Meditation in the Form Realm), the wheel[-turn]er, (15) Subhak ´ r.tsna (the third heaven in the Third Meditation in the Form Realm), ¯ (16) Anabhrak¯ı (the first heaven in the Fourth Meditation in the Form Realm), (17) Pun. yaprasava (the second heaven in the Fourth Meditation in the Form ¯ Realm), the wheel[-turn]er, (18) Br.hatphalacakravartin¯ı (the third heaven in the Fourth Meditation in the Form Realm), (19) Avr.h¯ı (the fourth heaven in the Fourth Meditation in the Form Realm), (20) Atap¯ı (the fifth heaven in the Fourth Meditation in the Form Realm), the wheel[-turn]er, (21) Sudr.s´¯ı (the sixth heaven in the Fourth

<sup>921</sup> According to the *Bohita¯* (D 1419, 148v1–v2). the Body Circle's color, expressed as "body-speech-mind," is a mixed color of white, red, and black (*dkar ba dang dmar ba dang gnag pa'i mdog*). It also mentions a variegated color in accordance with the distinction between the body and so on (*sku la sogs pa'i dbye bas sna tshogs pa'i mdog*), which may mean that the Body Circle can be colored white. The *Man. d. alarcanavidhi ¯* (Skt ms. NGMPP B24/52, 31v1–v2) tells that the Body Circle's color is a mixture of white, red, and black (*suklaraktakr ´ .s.n. ami´sravarn. a*).

Meditation in the Form Realm), (22) Sudar´san¯ı (the seventh heaven in the Fourth Meditation in the Form Realm), (23) Akanis.t.havartin¯ı (the eighth heaven in the Fourth Meditation in the Form Realm), (24) Ak¯ a´¯sananty ¯ ayatan ¯ ¯ı (the first heaven in the Formless Realm), (25) Vijñan¯ ananty ¯ ayatan ¯ ¯ı (the second heaven in the Formless Realm), then, (26) Aki ¯ m. canyayatan ¯ ¯ı (the third heaven in the Formless Realm), (27) Naivasam. jñan¯ asa ¯ m. jñan¯ ¯ı (*m.c.* for Naivasam. jñan¯ asa ¯ m. jñayatan ¯ ¯ı: the fourth heaven in the Formless Realm, the highest heaven), (28) Narak ¯ ¯ı (representing the hell realm), also (29) Pretan¯ı (*m.c.* for Pret¯ı, ghost realm), (30) Tirya (beast realm), (31) Nar ¯ ¯ı (human realm), (32) Asur¯ı (demi-god realm), and (33) Vimanac ¯ ari ¯ n.¯ı (gods realm), (34) Sa´ ´ sirav¯ı ("the moon and the sun"), (35) Yama (representing Yama's heaven), and ¯ (36) Indr¯ı (Indra's heaven) are to be discerned as the wheel-turning ones. He should make the color [of their bodies] similar to their own circle (mixture of white, red, and black). The weaponry in hand are as before. **(217–223)**

[Every yogin¯ı] has the nature of wisdom and means, dwells in the *upap¯ılava* ("near the village border") [holy site], and is [of] the Level of the Practice of Resolution. These are the twelve circle [deities]. **(224)**

Square [in shape], this circle has the name of the Emanation Body, [is decorated with] five lines [representing the Fivefold Gnosis] starting with the Mirror-like,922 and is marked with every [kind of good] characteristic. Sixteen [offerings] are performed by goddesses—[this is] the offering to the four layers.923 **(225–226b)**

Outside, there are eight charnel grounds and gatekeepers in order. (1) At the east [gate] Svet ´ ambuj ¯ a is to be visualized; (2) at the north is G ¯ andh ¯ arik ¯ a; (3) at the ¯ west is Vajranat.¯ı; and (4) at the south is Vad. avamukh ¯ a. The four goddesses are in the ¯ [four] corners, starting with the northeast in order: (5) Vajrajval¯ amukh ¯ ¯ı Goddess, (6) Vajrabhr.kut.¯ımukha, (7) Vajrakha ¯ n. d.¯ı, and (8) Can. d.¯ı. The color and other [physical features] are as before. [Every goddess is] very violent, with their mouth widely open, and is resplendent with a halo of fire.924 **(226c–229)**

The heroes [on all circles except for Heruka] have the same colors and physical forms as all [their consort] yogin¯ıs. All [heroes each] wear a garland of hairless heads [as a necklace] and wear a hero's turban. These heroes [each] have twisted locks of

<sup>922</sup> According to the *Ratnapadmaraganidhi ¯* (D 1516, 5v2), the five lines are colored dark blue, yellow, red, green, and white.

<sup>923</sup> This verse (15.226ab) seems related to the traditional concept of sixteen offerings. According to the *Bohita¯* (D 1419, 148v7–149r1), in summary, this line says that there are four groups of sixteen yogin¯ıs (therefore sixty-four yogin¯ıs in all) to make offering to the four layers, and they make offerings to their respective layers. However, the sixty-four yogin¯ıs' names are not mentioned in the *Bohita¯*.

<sup>924</sup> I interpret that these physical features, namely, being violent with the mouth wide open and being resplendent with a halo of fire, are all mentioned of the gatekeeper and the four corner goddesses on all four layers. These features are not confined to the eight goddesses on the Body Circle. However, there is also the possibility that these features are true of all d. akin ¯ ¯ıs on the entire man. d. ala. The *Bohita¯* does not explicitly explain who has these physical features.

hair, with all body parts smeared with ash. The yogin¯ıs each are lofty and fleshy, adorned with a bracelet [on the hands] and have one lock of hair [on the head], replete with every [kind of good] characteristic, and are born of Var¯ ah¯ ¯ı's lineage. **(230–232b)**

Next, the names of all heroes, starting with the first circle, are [as follows]. [The heroes on the Adamantine Circle are] (1) Vajrad. aka, (2) Vi´ ¯ sva in the same manner (viz., Vi´svad. aka), (3) Padma ¯ d. aka, (4) Ratnakam (for Ratna ¯ d. aka), (5) Kha ¯ n. d. akapalin, ¯ (6) Maha and ka ¯ nk˙ ala (viz., Mah ¯ aka ¯ nk˙ ala), (7) Ka ¯ nk˙ ala, (8) Vika ¯ t.adam. s.t.rin, (9) Suravairin, (10) Amit ¯ abha and (11) Vajraprabha, (12) Vajradeha and (13) A ¯ nkurika, ˙ and likeweise (14) Vajrajat.ila, (15) Mahav¯ ¯ıra and (16) Vajrahu¯m. kara, (17) Subhadra ¯ and (18) Vajrabhadra, (19) Mahabhairava, (20) Vir ¯ up¯ ak¯ s.a, (21) Mahabala, and (22) ¯ Ratnavajra, (23) Hayagr¯ıva and (24) Ak¯ a´¯sagarbha, and (25) Heruka. [He should know the rest] to be (26) Padmanartaka (for Padmanarte´svara), (27) Vairocana, (28) Vajrasattva, (29) Mahabala, (30) Jñ ¯ ana ¯ d. aka, (31) Dhairya, (32) Sthairya, (33) Mok ¯ s.a, (34) Jñana, (35) Up ¯ aya, and (36) Cittavajra. ¯ **(232c–237b)**

The names of the remaining [heroes] are similar to [the names of their consort] goddesses: He should make [the goddesses' names] masculine. [This is the case] of the eleven circles [from the Heart to the Body Circles]. The Lord [Heruka at the center] should act like the husband of the [twenty-four] goddesses on the inside lotus, [which is] also the case of the gate[-keeper goddesses] and others (the four corner goddesses) [on the outermost grounds in the Merit, Earth, Knowledge, and Body Circles].925 **(237c–238)**

Nevertheless, on the circles of the husbands and others (consort goddesses), all of them are visualized as the Victors during the Fortunate Aeon, 996 [in number], differentiated by difference in [their] names and qualities, in the nature of the Emanation Body.926 **(239–240b)**

<sup>925</sup> It is possible to translate this passage (15.237c–238) literally as follows: "The names of the remaining [heroes] are similar to [the names of their consort] goddesses: He should make [the goddesses' names] masculine. [This is the case] of the eleven circles [from the Heart to the Body Circles]. The gate[-keeper goddesses] and others (viz., the four corner goddesses) [on the outer parts of the Merit, Earth, Knowledge, and Body Circles] are also likewise. The Lord [Heruka at the center] should act like a husband of the [twenty-four] goddesses on the inside lotus." In this translation, the gatekeeper and the four corner goddesses also have their own husbands, whose names are masculine forms of their consort goddesses' names. However, this does not match the content of this chapter. The gatekeeper goddesses and the four corner goddesses reside without companions in this man. d. ala. Heruka, who resides at the center of this man. d. ala, is regarded as the husband of the twenty-four goddesses on the central lotus and those gatekeeper and four corner goddesses.

<sup>926</sup> The first 4 of the 1000 Victors are not counted in this system. The *Ratnapadmaraganidhi ¯* (D 1516, 9v4–v5) explains why the number of the Victors is 996 as follows: The first 3 Victors, Krakucchanda, Kanakamuni, and Ka´¯syapa, had already gone out of the *sam. sara ¯* or the cycle of death and rebirth, and the 4th Victor, S´akyamuni, is the nature of ¯ D. ak¯ ar¯ n. ava (Heruka residing at the center of this man. d. ala). The *D. ak¯ ar¯ n. ava* says that a practitioner visualizes the man. d. ala deities as having the significance of the 996 Victors during the Fortunate Eon. However, the number of deities whose personal names are

The first yogin¯ı in that circle is the one [who] emerged in the beginning (Var¯ ah¯ ¯ı)—the twelve [classes of yogin¯ıs] are to be discerned by her; [they] rotate<sup>927</sup> in [the twelve circles representing] the *p¯ıt.ha*, *upap¯ıt.ha*, [and so on]. The other [yogin¯ıs] residing at the gates and corners are [expressive of] the thirteenth Level. [Every yogin¯ı is] to be discerned with a name starting with "Vajra" at the time of offering and praise. [This is] also the case of [the names of] the heroes. **(240c–242c)**

Charnel grounds are proclaimed outside. The first should be known as Dagdha; the second as Adagdhaka; the third as Khan. d. ita; the fourth as Akhan. d. ita; the fifth is proclaimed as Bh¯ıs.an. a; the sixth as Bhayam. kara; the seventh as S´ulabhinna; and the ¯ eighth as Udbandhaka. **(242d–244)**

Great hell-guardians are always in the eight charnel grounds: (1) S´almal ¯ ¯ı, (2) A´sokavr.ks.a, and (3) P ¯ arij ¯ at¯ a, (4) Umbar ¯ ¯ı (for Udumbar¯ı), (5) D. ombar¯ı, (6) Gambhar¯ ¯ı (for Gambh¯ır¯ı), (7) Bhadirak¯ı (For Badarak¯ı), and (8) Pi´sacak ¯ ¯ı. There are also troops of various vetalas, assemblages of yogin ¯ ¯ıs and heroes, a sky-going female, an earth-going female, and also other females who have superhuman powers. There are also other females [who are] headless and running, headless and dancing, and legless and sleeping. [Some] have heads [in the shape] of beaks of a crow and other [birds]. They also dance with joy because of being in a great meditative state. This way, he should make lunar mansions and so on [placed] in the middle of the ground. [They] should be known in [their] respective colors. Everyone has a vehicle. **(245–249)**

taught in the *D. ak¯ ar¯ n. ava* 15 is 986. Perhaps they are loosely equated. The *Bohita¯* (D 1419, 149v7–150r2) presents a somewhat strange explanation of how to count the number of man. d. ala deities as 996: The 996 deities are (1) the 432 heroes and 432 d. akin ¯ ¯ıs on the twelve circles; (2) 36 heroes of the d. akin ¯ ¯ıs on the central lotus and the four gate and four corner d. akin ¯ ¯ıs; (3) the 24 d. akin ¯ ¯ıs on the central lotus; (4) the 32 four gate and four corner d. akin ¯ ¯ıs ((4+4)×4=32); (5) the 36 deities on the enclosures outside the circles (*phi rol du 'khor lo'i ra ba rnams*); and (6) the 4 deities in the charnel grounds outside the Four Bodies (which perhaps indicates the four layers). However, the two groups of 36 heroes (numbered (2) and (5)) are not explicitly taught in the *D. ak¯ ar¯ n. ava* 15. In this chapter, the central deity Heruka, who is the husband of Vajravar¯ ah¯ ¯ı, also serves as a common husband of the d. akin ¯ ¯ıs on the central lotus (24 in number) and the four gate and four corner d. akin ¯ ¯ıs (32 in number). The four deities numbered (6) are not taught in the *D. ak¯ arn ¯ . ava* 15, either.

As mentioned in Chapter 4.5 in this monograph, in the extant paintings of this man. d. ala, the Victors during the Auspicious Eon, 996 in number, are depicted independently of the 986 deities between the circle of thirty-six pairs of heroes and d. akin ¯ ¯ıs and the circle of four gate and four corner d. akin ¯ ¯ıs on every outermost circle in each of the four layers (the Merit, Earth, Knowledge, and Body Circles). According to the *Ratnapadmaraganidhi ¯* (D 1516, 9v4) there are 249 Victors in each of the four layers (249×4=996). This is perhaps the way the nature as the Victors of the 986 man. d. ala deities is drawn in paintings. Alternatively, the meaning of the word *yatha¯* in the text (15.239b) is very weak (or the word is a corruption of *tatha¯* and not *yatha¯*) and the whole text can be translated as follows: "However, on the circles of [these] husbands and others (consort goddesses), there are also the Victors during the Fortunate Aeon; all of them are visualized, 996 [in number], differentiated by difference in [their] names and qualities, in the nature of the Emanation Body."

<sup>927</sup> The *D. ak¯ ar¯ n. ava* 15 does not expound how the man. d. ala deities rotates (*sam. cara ¯* ). How they rotate in the man. d. ala is expounded in the *Ratnapadmaraganidhi ¯* (D 1516, 33r3–34r1). See Chapter 9.4 in this monograph.

The man. d. ala should be visualized completely, as [it is] by itself a means for perfect enlightenment. Again, he should emanate the one who has the appearance of the Causal Vajra[-holder].928 The goddess, [who is] effective in all rituals and beast-faced, is brought near. Having drawn together the multitude of furious ones beforehand, he should remove obstacle demons. **(250–251)**

Killing (or [the mantra starting with] "sumbha") is commanded. A vajra-holder, a vow-observer, performs piling—*Om.* , kill, knock down the body [obstacle], *hu¯m. hu¯m. phat.*. *Om.* , seize, seize the speech [obstacle], *hu¯m. hu¯m. phat.*. *Om.* , capture, capture the mind [obstacle], *hu¯m. hu¯m. phat.*. *Om.* , may [you who are] the Blessed One bring the gnosis one to [this place], *hoh.* , O the adamantine one, *hu¯m. hu¯m. phat.*. <sup>929</sup> **(252–253)**

He should push [the obstacle demons by means of the stakes] into the directions starting with the east inside the adamantine cage. The adamantine ground should be underneath. A net of arrows is [placed] above. Moreover, there are an adamantine fence, [an adamantine] canopy, and the *dharmodaya¯* ("origin of phenomenal existences") inside. It is triangle, [the second one is] square, and [the third one is] pentagonal [in shape]. He should also visualize a hexagonal one, [the fourth one]. He should arrange them all in sequence corresponding to the order of the four layers. **(254–255)**

*Om.* , *gha*, *gha*, slay, slay all evils! *Phat.*. Stake, stake all siners! *Phat.*. *Hu¯m. hu¯m. hu¯m.* . O Adamantine Stake! O Vajra-holder! Command! Stake the body, speech, and mind adamantine of all obstacle demons! *Hu¯m. phat.*—The staking mantra.<sup>930</sup> *Om.* , O Adamantine Hammer! O Adamantine Stake! Strike! *Hu¯m. phat.*—the hammering mantra.<sup>931</sup> **(256–257)**

This way, the heroes in all circles are born of lineage of the Blessed One. Everything is [a manifestation of] the Emanation Body. [Every] yogin¯ı is cut out to be [a provider of] enlightenment. **(258)**

The Body Circle is thus [taught, which] has the nature of the Triple Body, [which] is included in the Emanation [Layer], and is the third [circle]. **(259)**

The fourth [layer]. **(260)**

<sup>928</sup> As for the Causal Vajra-holder, see the *D. ak¯ arn ¯ . ava* (15.17–18).

<sup>929</sup> The original verson of this mantra (*om. sumbha nisumbha* ... : 15.253) can be found in the *Sarvatathagatatattvasa ¯ m. grahasutra ¯* (Skt ed. (Horiuchi 1974), 656: the oldest) and the *Guhyasamaja ¯* (Skt ed. (Matsunaga 1978), Chapter 14, p. 65, l. 16–l. 17).

<sup>930</sup> The oldest version of this mantra (*om. gha gha* ... : 15.256) can be found in the *Guhyasamaja ¯* (Skt ed. (Matsunaga 1978), chp. 14, p. 69, l. 9–l. 10).

<sup>931</sup> Many visualization manuals belonging to the Sam. vara tradition tell that a practitioner should recite these three mantras (15.253, 256, and 257) when he visualizes a barrier for protection. For example, among the texts whose Sanskrit edition is already published, see Luy¯ ¯ıpada's ¯ *Cakrasam. varabhisamaya ¯* (Skt ed. (Sakurai 1998), 3 (c)).

#### **6.8. Holy Sites**

Now, [the Blessed One] has taught [holy sites] such as the *p¯ıt.ha* and *upap¯ıt.ha* in sequence. **(261ab)**

(1) The *p¯ıt.ha* [sites] are Pur¯ n. agiri, Jalandhara, and O ¯ d. yayana. Arbuda is likewise ¯ the *p¯ıt.ha*. (2) With Godavar ¯ ¯ı, the *upap¯ıt.ha* [sites] are Rame´ ¯ svara and Devikot.a (for Dev¯ıkot.a). Malava is also the ¯ *upap¯ıt.ha*. (3) Kamar ¯ upa, O ¯ d.ra, Tri´sakuna (for Tri´sakuni), and Kau´sala are the *ks.etra* [sites]. (4) The *upaks.etra* [sites] are Kalinga, Lamp ˙ aka, K ¯ añc ¯ ¯ı, and Himalaya. (5) Pretapur ¯ ¯ı, Gr.hadev¯ı, Saura¯s.t.ra, and Suvarn. adv¯ıpa are the *chandoha* [sites]. (6) The *upacchandoha* [sites] are Nagara, Sindhu, and Maru. Kulita (for Kulat ¯ a¯ or Kuluta) is also the ¯ *upacchandoha*. (7) The *melapaka ¯* [sites] are proclaimed to be a bank of a river, a garden, an ocean, and a place where four roads meet. (8) The *upamelapaka ¯* [sites] are on the summit of a mountain, the center of a village, and Vr.ndakaum ¯ ariparvaka (or a mountain [where there is] a flock of maidens). ¯ <sup>932</sup> A lineage land is [also] the *upamelapaka ¯* . Subsequently, (9) Mummun¯ı is a *sma´ ´ sana ¯* [site]. Caritra, Harikela, and May¯ apur ¯ ¯ı are also the *sma´ ´ sana ¯* [sites]. (10) The *upa´sma´sana ¯* [sites] are the base of a mountain, a dead village,<sup>933</sup> Surapura, and Karn. a¯t.apa¯t.aka. (11) The *p¯ılava* [sites] are recited to be the border of a village, Kunkara (for Ko ˙ nkana), ˙ Karmarap ¯ a¯t.aka (or a district of [many] artisans), and the village where many yogin¯ıs reside. [Every site is] powerful. (12) Likewise, in this [system], the *upap¯ılava* [sites] are an ancestor forest, a side of a house, a pond, and a lotus pool.934 **(261c–269)**

Girls who are in these places are of [the nature of] the innate (*sahaja¯*), born in their own birthplaces. In every place, he should discern [them, who are] joined with gnosis and reside in nonduality.[They are] born in the *p¯ıt.ha* [and other sites], corresponding to the division with arrows of the twelve circles.935 **(270–271b)**

The twelve [classes of holy sites] such as the *p¯ıt.ha* are taught because of the thirty-six constituents (thirty-six consort heroes on each circle). Every constituent has [the twelve] sense-fields such as the eyes. For the sake of [realizing] the twelve forms of truth, [the yogin¯ıs are] to be discerned [in company] with the yogins (their consort heroes). of [the nature of] the innate. **(271c–272)**

<sup>932</sup> The term *vr.ndakaum ¯ ariparvaka ¯* (*tshogs can gzhon nu'i ri* Tib) is derived from *vindhyakaum ¯ arapaurik ¯ a¯* (a holy site's name) in the *Hevajra* (Skt ed. (Snellgrove 1959), I.7.17d). In manuscript C of the *D. ak¯ ar¯ n. ava*, it is *vr.ndakaumariparvata ¯ m.* (which I consider an emendation of *vr.ndakaum ¯ ariparvaka ¯* and not an older reading), meaning "a mountain [where there is] a flock of maidens".

<sup>933</sup> For the "dead village" *(mannakhet.a*), I have interpreted *manna-* as a corruption of *sanna-* ("dead"). The Tibetan translation (*sngags kyi zhing*) suggests a possibility of *mantrakhet.a*, "a mantra village," whose meaning is, however, obscure.

<sup>934</sup> As taught above, there are twelve classes of holy site, and every class of holy sites includes four sites. There are forty-eight sites in total. The *Bohita¯* (D 1419, 151r4–r5) also counts the number of sites as forty-eight.

<sup>935</sup> According to the *Bohita¯* (D 1419, 151v1–v2), the "division with arrows" means going straight; the girls go straight like an arrow goes straight. The function of the word "arrow" is obscure in this context.

#### **6.9. Consecration, Union with the Gnosis-Being, and Offering**

He should ask for consecration after [recitation of] this verse: "Just as all the tathagatas were bathed as soon as [they were] born, so I shall bathe [you] in purity ¯ with divine water."936 **(273–274b)**

Buddhas are inside the spaces of vajras.<sup>937</sup> [He should visualize] this all-pervasive [stream]. They emerge from the gnosis fire. [He] has a stream of nectar, the self-existing. [He should perform] consecration of the adamantine leader by filling with the innate water (viz., the stream of nectar). *Om.* , for the glory of all tathagatas' consecration, the pledge, ¯ *hu¯m.* 938—[this is] the consecration mantra. **(274c–276)**

Every circle has its own sealing. The yogin¯ıs' [sealing] is the Lord, no other sealing; [he is] powerful.939 **(277)**

And he should visualize the gnosis-meditation-beings in all circles. Here, a multitude of rays appears; [by means of the rays] he should draw the gnosis circle. [Its details are] to be known from [your] teacher's instruction. [It is to be performed] with the letters *jah. hu¯m. vam. hoh.* . Then, various heroes and yogin¯ıs perform offering to the leader. **(278–279)**

#### **6.10. The Drop Yoga and the Subtle Yoga**

Having recourse to the twofold yoga of the bindu ("drop") and the subtle (*suk¯ s.ma*), the very valuable,<sup>940</sup> he should meditate on the twelve circles' bindus in [those] shaped like a vajra. One thousand bindus are in the prongs, [which run] upward from the navel area.<sup>941</sup> He should meditate on the bindus in the ten prongs

<sup>936</sup> This verse can be found in many texts of the Sam. vara tradition. For example, Luy¯ ¯ıpa's *Cakrasam. varabhisamaya ¯* , Skt ed. (Sakurai 1998),14 (verse 27).

<sup>937</sup> According to the *Bohita¯* (D 1419, 151v6), the "spaces of vajras" means the inner channels in which the awakening mind or nectar flows.

<sup>938</sup> This mantra is taught in many texts of the Sam. vara tradition. For example, Luy¯ ¯ıpa's *Cakrasam. varabhisamaya ¯* , Skt ed. (Sakurai 1998), 14.

<sup>939</sup> The *Bohita¯* does not comment on this verse (15.214) in detail. Based on the instruction in verse 15.121ab and 15.238bcd, I have interpreted this verse as follows: The "sealing" indicates some Lord on the head of every deity, which appears through the consecration taught above; the deities on the twelve circles have their respective lords as their seals; and the Lord Heruka is the common seal for the d. akin ¯ ¯ıs on the central lotus and the d. akin ¯ ¯ıs on the circles of four gates and four corners.

<sup>940</sup> According to the *Bohita¯* (D 1419, 153r1–v5), verses 15.280–283b explain the \**binduyoga* (*thig le'i rnal 'byor*; the Drop Yoga) and the \**suk¯ s.mayoga* (*phra mo'i rnal 'byor*; the Subtle Yoga): verses 280–282b deal with the Bindu Yoga and verses 282c–283b teach the Subtle Yoga. See also Jayasena's instruction of the Drop Yoga and Subtle Yoga in his *Ratnapadmaraganidhi ¯* (D 1516, 34r2–r6).

<sup>941</sup> According to the *Bohita¯* (for the folio and line numbers, see footnote 940), a practitioner visualizes ten inner channels (*na¯d.¯ı*) in his body, which are shaped like a five-pronged vajra. A five-pronged vajra has ten prongs (five on both sides); likewise, there are ten inner channels. The ten inner channels run from the navel area to the head and are connected with currents of the ten vital airs (*rlung bcu rnams*) such as the *pra¯n. a* (*srog*) in the body. (The plural "adamantine vital airs," *vajrapra¯n. es.u*, in verse

in sequence. By smoke and others, he should make move the 100 [bindus] in the seats of bindus.942 From that, however subtle the thing might be, it is not a [discriminated] object of sense for the Awakened Ones. He [becomes] completely awakened, [which is] the *mahamudr ¯ a¯* or Greal Seal, through the meditation on the adamantine vital airs. **(280–283b)**

#### **6.11. Some Instructions: Mantra Recitation, Offering, and Command**

He should perform the recitation of mantra by means of these [mantras] such as the [mantra containing the] eight parts<sup>943</sup> and by means of [mantras such as] the fundamental [mantra] of forty and the others (viz., the fundamental mantra containing the forty-eight parts) [that are] complete with all [of their] characteristics.944 **(283c–284b)**

<sup>15.283</sup>b seems to indicate these vital airs.) There are 1000 bindus; 100 bindus move in each of the 10 inner channels. The *Bohita¯* does not explain how the bindus are related to the twelve circles of the Heruka man. d. ala ("twelve circles' bindus," *dvada´ ¯ sacakrabindum.* ) and what is the implication of the number 1000 ("1000 bindus," *sahasram ekabindukam*) in this context. I speculate that the number 1000 is the approximate total number of deities who reside on the Heruka man. d. ala consisting of the twelve circles. Although the total number of deities, whose names are mentioned in any way in the text, is 986, it is approximately 1000. By visualizing the 1000 bindus moving in the body, the practitioner's body assumes a form of the body man. d. ala of Heruka.

<sup>942</sup> The *Bohita¯* does not clarify what the "smoke and others" means. They perhaps indicate the steps starting with smoking to ignite the inner fire at the center of the navel area. According to the *Bohita¯* (D 1419, 153r6–r7), the "seats of bindus" signify the middle of the forehead. It is generally taught in the Buddhist tantras that there is an inner circle or chakra (*cakra*) in the middle of the forehead or in the head, in which nectars of immortality (*amr.ta*) or awakening minds (*bodhicitta*) (equivalent to the bindus in this practice) are produced.

<sup>943</sup> The mantra containing the eight parts refers to the fundamental mantra of Heruka taught in many texts belonging to the Sam. vara tradition. According to the *Abhidhanottara ¯* (Sugiki 2020a, pp. 35–36) it is: *om. namo bhagavate v¯ıre´saya mah ¯ akalp ¯ agnisa ¯ m. nibhaya ja ¯ t.amaku ¯ t.otkat.aya ¯ dam. s.t.rakar ¯ alograbh ¯ ¯ıs.an. amukhaya sahasrabhujabh ¯ asur ¯ aya para´ ¯ supa´¯sodyata´sulakha ¯ t.va¯m. gadhari ¯ n.e vyaghr ¯ ajin ¯ ambaradhar ¯ aya mah ¯ adh ¯ umr ¯ andhak ¯ aravapu ¯ s.aya kara kara kuru kuru ¯* \**vandha vandha* (= *bandha bandha*) *trasaya tr ¯ asaya k ¯ s. obhaya ks. obhaya hraum. hraum. hrah. hrah. phem. phem. phat. phat. daha daha paca paca bhaks.a bhaks.a* \**basa*(= *vasa¯*)*rudhirantram ¯ al¯ a\*balamvine ¯* (= *-valambine*) \**grihn. a grihn. a* (= *gr.hn. a gr.hn. <sup>a</sup>*) *saptapat¯ alagatabhuja ¯ m. gasarpam.* \**ba¯* (= *va¯*) *tarjaya tarjaya* \**aka ¯ d. hd. aka ¯ d. hd. <sup>a</sup>* (= *aka ¯ d. d. haka ¯ d. d. ha*) *hr¯ım. hr¯ım.* \**jn. aum. jn. aum.* (= *jñaum. jñaum.* ) *ks.ma¯m. ks.ma¯m. ha¯m. ha¯m. h¯ım. h¯ım. hu¯m. hu¯m. kili kili sili sili hili hili dhili dhili hu¯m. hu¯m. phat.* ("*Om.* . Salute to the Blessed One, [who is] the ruler of heroes (1); [who] resembles the great fire at the end of a *kalpa* or eon (2); [who is] superior with the crest of twisted locks of hair (3); [whose] face [looking] violent and horrible showing fangs (4); [who is] splendid with one thousand arms (5); [who] holds up an axe and a noose and has a spear and a skull staff (6); [who] wears a garment of some tiger skin (7); [and who is] marvelously beautiful like the great dark-colored darkness (8). Do! Do! Make! Make! Bind! Bind! Frighten! Frighten! Shake! Shake! *Hraum. , hraum.* . *Hrah. , hrah.* . *Phem. , phem.* . *Phat., phat.*. Burn! Burn! Roast! Roast! Eat! Eat! For the one draped with greasy and bloody entrails. Seize! Seize! Threaten! Threaten the snake or serpent residing in the seven underworlds! Drag! Drag! *Hr¯ım. , hr¯ım.* . *Jñaum. , jñaum.* . *Ks.ma¯m. , ks.ma¯m.* . *Ha¯m. , ha¯m.* . *H¯ım. , h¯ım.* . *Hu¯m. , hu¯m.* . *Kili, kili*. *Sili, sili*. *Hili, hili*. *Dhili, dhili*. *Hum¯ . hum¯ . phat.*.").

<sup>944</sup> The fundamental mantra containing the forty-eight parts is expounded in Chapter 16 and Section 15 of Chapter 50 in the *D. ak¯ ar¯ n. ava*. It is a very long mantra; therefore, I do not describe it in this footnote. In Chapter 9 of this monograph, I present and translate into English the version of that mantra in

[By means of things of the nature of] the great pleasure and so on, divine, and described in detail (or disapproved) by all Buddhas,<sup>945</sup> oblation of the nature of the triple world is [to be made], by means of all things [as much as] possible. Gaur¯ı and the other [goddesses]946 reside in the six realms [of reincarnation] and are goddesses of the Form, Formless, and the other (viz., Desire) [Realms]. [These goddesses] make offerings to the whole circle (man. d. ala) naturally [inclusive] of all things. **(284c–285)**

The wheel of man. d. ala has the nature of the great pleasure.<sup>947</sup> [It is] twelvefold, O Yogin! [It is] neither meritorious nor sinful.<sup>948</sup> Know that all are mental constructs by nature.949 There, understand the man. d. ala as [having the nature of] pleasure!950 **(286)**

Know that [your] sensorial illusion is [of the nature of] the great pleasure. In that moment, there is no intrinsic nature of oneself or others. Make manifest what is multiformed one! The wheel of man. d. ala, [which is equivalent to] the triple world, shines.951 **(287)**

Adorned with mantras and seals, a great yoga practitioner should make *bali* offering. The great accomplishment is [attained] through the recitation [of mantras] ten million times, also a hundred thousand times and below. If he makes offering of various pledge [articles] according to rule, afterwards, yogic accomplishment can be attained, [and] he can wander for pleasure anywhere. **(288–289)**

Jayasena's *Ratnapadmaraganidhi ¯* (D 1516, 22v6–24v3), which is identical to the original version in the *D. ak¯ arn ¯ . ava*, except for a few minor points.

<sup>945</sup> For "described in detail (or disapproved) by all Buddhas," the text is *sarvabuddhavivarn. itah.* , which is a reading of all Sanskrit manuscripts. It is possible. If the *vivarn. ita* means "disapproved," it perhaps implies the impure articles that are transgressive from the conservative Buddhist viewpoint. However, the Tibetan translation, *gnyis kun rnam par spangs pa*, suggests *sarvadvam. dvavivarjitaih.* ("free from all [forms of] dichotomy"), which is clearer and seems better in meaning. The *Bohita¯* does not mention this *pada ¯* . In the *Ratnapadmaraganidhi ¯* (D 1516, 22v3–v4), the text is also *gnyis kun rnam par spangs pa*.

<sup>946</sup> The eight goddesses are Gaur¯ı, Caur¯ı, Vetal¯ ¯ı, Ghasmar¯ı, Pukkas¯ı, Sabar ´ ¯ı, Can. d. al¯ ¯ı, and D. omb¯ı; they represent the triple world, namely, the Desire Realm (or the six realms of reincarnation), the Form Realm, and the Formless Realm, and make offerings to the whole man. d. ala according to the *Bohita¯* (D 1419, 154r1–r3).

<sup>947</sup> For this line, the Tibetan translation reads as follows: "Visualize the wheel of man. d. ala as the Great Pleasure" (*dkyil 'khor bde ba chen po bsgom par gyis*).

<sup>948</sup> Alternatively, *pun. a na pau¯* can be translated as "[It is] meritorious and not sinful."

<sup>949</sup> For this line, the Tibetan translation reads as follows: "Know that all are pure (devoid of mental defilements) by nature" (*thams cad zag med rang bzhin mos par gyis*).

<sup>950</sup> For this line, the Tibetan translation can also be translated as follows: "Know that man. d. ala, inferior [in appearance], to [have the nature of] pleasure" (*dkyil 'khor ngan pa de ni bde bar shes par byos*).

<sup>951</sup> For verse 15.287cd ("Make manifest what is multiformed one! The wheel of man. d. ala, [which is equivalent to] the triple world, shines."), the Tibetan translation presents a slightly different reading as follows: "Make the great manifestation of what is multiformed one! You should emanate the wheel of man. d. ala, [which is equivalent] to the triple world." (*/gang gi rnam pa sna tshogs gzugs chen gyis/ /sa gsum du ni dkyi 'khor 'khor lo spro bar byos//*).

#### **6.12. Ending**

Thus said the Blessed One, the master, Vajrad. aka, a tath ¯ agata, Vajrasattva, and ¯ the Supreme Bliss through the complete union with all heroes. **(290)**

This is the 15th chapter, the teaching of various transmissions based on the right meditation of the Blessed One, in the glorious *D. ak¯ arn ¯ . ava Great Yogin¯ıtantra King*.
