**9.8. Absorption of the man. d. ala**

de nas phyi rol me ri'i ra ba nas gtso bo rang nyid la thug gi bar du rim gyis bsdus te/ rang nyid mkha' 'gro rgya mtsho'i gzugs kyis gnas nas **(D 34v1)** gtor ma gtang bar bya'o//2384

Now, starting from the outer enclosure of volcanoes (the outermost border of the man. d. ala), he should absorb [all components of the man. d. ala] into the Lord himself in order. Then, having himself assumed the form of *D. ak¯ ar¯ n. ava*, he should make *bali* offerings (*gtor ma*).

## **9.9. Forms of Purity (\****vi´suddhi***) or Inner Meanings (\****artha***) of the Ritual Components: The Ten Perfections (\****da´saparamit ¯ a¯***)**

→ *Bohita¯*, D 154v2–155r2.

de nas rnam par dag pa bsdus pa dran par bya ste/

Next, he should be mindful of the purity summarized [below].

/kun rdzob dang ni don dam pa/ /dkyil 'khor pa dang gtso bo 'o/ /khrag 'thung gnyis med dngos po ru/ /'di gsum gyis ni khams gsum po//<sup>2385</sup>

/thams cad thig le'i gzugs bdag nyid/ /bden pa gnyis su **(D 34v2)** gzung

<sup>2381</sup> For this mantra, see the *Ratnapadmaraganidhi ¯* , D 22v6–24v3.

<sup>2382</sup> This practice of recitation, which is called "circular recitation" (*dolaj¯ apa ¯* ) in Prajñarak ¯ s.ita's *Cakrasam. varabhisamayapañjik ¯ a¯* (Skt ed. (Sakurai 2005), 20), is not mentioned in the parallel passage in the *D. ak¯ ar¯ n. ava*. According to Prajñarak ¯ s.ita's *Cakrasam. varabhisamayapañjik ¯ a¯*, which Jayasena sometimes consulted, the mantra moves from the adamantine channel (penis) of the Lord into the lotus (womb) of the Mistress; then, the mantra moves upward through the avadhut¯ ¯ı channel (the central channel) in the Mistress, and from the mouth of the Mistress the mantra comes into the mouth of the Lord. The direction of the mantra's movement is reversed in Jayasena's *Ratnapadmaraganidhi ¯* .

<sup>2383</sup> Perhaps to "keep the circle of great conch shell" (*dung chen gyi phreng ba bzung*) means to keep circulating the mantra between the bodies of the Lord and his female consort.

<sup>2384</sup> gtang bar ] D; btang bar P.

<sup>2385</sup> gsum po ] D; gsum mo P.

ba med/ /yod pa gzugs med bdag nyid de/ /rtog pa tsam du khyab bdag che//

The conventional truth and the ultimate truth, man. d. ala deities and the Lord,<sup>2386</sup> and Heruka in the nature of nonduality; these three constitute the triple world. All naturally assume the form of a drop. The truth cannot be perceived as being dual.2387 Existence is formless in essence. The Lord, the great, is just a mental construct.

/sbyin pa kun rdzob gzugs bdag nyid/ /pha rol kyang ni don dam pa'o/ /dang po'i sbyor ba des 'grub po/

(1) (Perfection of Giving—) "Giving" has the nature of the form of the conventional truth, and "Perfection" [constitutes] the ultimate truth. The [Samadhi of the] First ¯ Yoga is complete by that [Perfection of Giving].2388

/tshul khrims bsnyen pa sogs su 'dod// /phar phyin rgyu yi rdo rje 'chang/ /stong nyid snying rje'i bdag nyid **(D 34v3)** do/

(2) (Perfection of Morality—) "Morality" is understood to be the Service, etc. "Perfection" is the Causal Vajra-holder, [being of] the nature of emptiness and compassion.<sup>2389</sup>

/bzod pa tshangs par spyod pa yis/ /dkyil 'khor 'byin pa yang ni de// /rgyal po bde ba kun la gnas/ /mchog ni rang gis pha rol phyin/

(3) (Perfection of Patience—) "Patience": this is to let the "Man. d. ala" come forth by the pure practice. "King" is present in every pleasure. "Supreme" is "self-Perfection".2390

/brtson 'grus dga' chen thams cad las/ /mdog dang bzhugs tshul bdag nyid kyis/

/pha rol phyin rnams rang bzhin du/ /ye shes rnam par kun du **(D 34v4)** 'byung//

<sup>2386</sup> The man. d. ala deities and the Lord (*dkyil 'khor pa dang gtso bo*) means retainer deities and their chief deity in the man. d. ala, respectively.

<sup>2387</sup> *bden pa gnyis su gzung ba med* ("The truth cannot be perceived as being dual"). Alternatively, it means "cannot be perceived in terms of the two truths".

<sup>2388</sup> The Perfection of Giving is thus assigned to the two truths and constitutes the purity of (or the pure nature inherent in) the practice explained in D 1v5–7v6 (the Samadhi of the First Yoga). The meaning ¯ of *dang po'i sbyor ba des 'grub po* ("The First Yoga is complete by that") may be "[The Perfection of Giving] is complete by that First Yoga."

<sup>2389</sup> The Perfection of Morality thus constitutes the purity of the practice explained in D 6r4–7v6 (the Service, the Auxiliary Service, the Realization, and the Great Realization) and D 5v6–6r5 (visualization of the causal vajra-holder).

<sup>2390</sup> The Perfection of Patience thus constitutes the purity of the Samadhi of the Supreme King of Ma ¯ n. d. ala, which is taught in D 7v6–33r2.

(4) (Perfection of Vigor—) "Vigor" is from all [forms of] great joy (*dga' chen thams cad las*) with the physical features of colors and shapes. "Perfection" [means] that gnosis arises naturally.2391

/ye shes sems sogs bsam gtan de/ /phar phyin 'od zer spro ba'o/ /ye shes dkyil 'khor dang dbang bskur/

(5) (Perfection of Meditation—) The gnosis mind and so on constitute "Meditation".2392 "Perfection" is to emit rays, the gnosis man. d. ala, and the consecration.<sup>2393</sup>

/shes rab las kyi rgyal po mchog// /rang rang mgo bor rigs kyi ni/ /rgyas gdab pha rol phyin pa'o/

(6) (Perfection of Wisdom—) "Wisdom" is the [Samadhi of the] Supreme King of ¯ Action. "Perfection" is the sealing of the lineage on the head of every [deity].2394

/stobs ni snying rje'i dpa' bo ste/ /stong pa nyid ni rnal 'byor ma// /pha rol phyin pa **(D 34v5)** gnyis med kun/ /snyoms par zhugs skyes gang bde ba'o/

(7) (Perfection of Power—) "Power" [means this]: compassion is hero, and emptiness is yogin¯ı. "Perfection" is the complete nonduality, which is the pleasure arising in the state of union.2395

/thabs ni thig le'i rnal 'byor te/ /pha rol phyin pa theg pa che//

(8) (Perfection of Means—) "Means" is the Drop Yoga. "Perfection" is the Great Vehicle.2396

<sup>2391</sup> The meaning of this verse is obscure. My translation is speculative. This perhaps indicates the practice taught in D 21r6–v7 (the visualization of the three letters and the armor mantras on the bodies of the Lord and the Mistress), whose purity is constituted by the Perfection of Vigor.

<sup>2392</sup> This perhaps indicates the visualization of the seed in the heart (gnosis mind or being) and the flame hand gesture and so on that a practitioner performs (D 22r1), which constitutes a part of the visualization of attracting the gnosis man. d. ala.

<sup>2393</sup> The Perfection of Meditation thus constitutes the purity of the practice explained in D 21r7–22v1 (attracting the gnosis man. d. ala and consecration).

<sup>2394</sup> The Perfection of Wisdom thus constitutes the purity of the practice explained in D 34r1–r2 (the Samadhi of the Supreme King of Action) and D 22r4–v1 (to seal images of the lords of respective ¯ lineages).

<sup>2395</sup> The Perfection of Power thus constitutes the purity of the nondual union of a hero (means) and a yogin¯ı (wisdom), which seems the reason it is located between (6) the Perfection of Wisdon and (8) the Perfection of Means in this system. The Power is generally the ninth Perfection.

<sup>2396</sup> The Perfection of Means thus constitutes the purity of the practice taught in D 34r2–34r5 (the Drop Yoga).

/smon lam sngags kyi bzlas pa sogs/ /phar phyin phra mo'i rnal 'byor ro/

(9) (Perfection of Resolve—) "Resolve" is the recitation of mantras, etc. "Perfection" is the Subtle Yoga.2397

/ye shes dkyil 'khor ma lus pa/ /phag mo dang ni bsres pas ni// /bsdu ba pha rol phyin pa ste/

(10) (Perfection of Gnosis—) "Gnosis" is the entire man. d. ala. "Perfection" is the absorption being mixed with Var¯ ah¯ ¯ı.<sup>2398</sup>

/'jig rten **(D 34v6)** khams kyi rnam dag pa'o/ /srid dang mya ngan 'das gzugs bdag/ /sgyu ma snying rje las byung ba'o// /thams cad bden min brdzun min pa/2399 /skye min mi skye min spangs pa'o//

The purity of the world (the man. d. ala) [is thus taught]. [It is] itself in the form of the cycle of rebirth and nirvana (\**nirva¯n. a*), is an illusion, and is produced out of compassion. All is neither truth nor false, neither non-originated nor not non-originated.

zhes bya ba'i don dran par bya zhing gnas par bya'o//

He should be mindful of the meaning thus [taught] and remain [in it].

## **9.10. Some Concise Instructions**

## *9.10.1. Meal as a Fire-Oblation*

zas kyi dus su ni gtor ma sbyang ba'i rim pas dag par bya ste/ snying gar skad cig gis **(D 34v7)** me'i dbus su dkyil 'khor bsams la sbyin sreg bya'o//

At meals, according to the ritual sequence of *bali* offerings, he should purify [foods]; in the heart, he should visualize the man. d. ala in the middle of a fire in an instant, and offer [foods] into the fire.2400

<sup>2397</sup> The Perfection of Resolve thus constitutes the purity of the practices taught in D 34r5–r7 (recitation of mantras and the Subtle Yoga).

<sup>2398</sup> The Perfection of Gnosis thus constitutes the purity of the practice taught in D 34r7–v1 (the absorption of the entire man. d. ala into the Lord, who is in union with the Mistress).

<sup>2399</sup> min pa ] D; min pa'o P.

<sup>2400</sup> For details of the Buddhist versions of discourses on the consumption of food as a practice of fire-oblation, see (Sugiki 2010a). The fire in this practice is a fire or heat to digest eaten foods in the stomach. However, in the above discourse by Jayasena, the fire is in the heat. This is perhaps because the purpose of this version of meal *homa* is to make an offering to the man. d. ala deities residing in the heart rather than to the practitioner's entire body or existence.

### *9.10.2. Sexual Union*

phyi rol gyi rig ma dang snyoms par 'jug pa'i dus su ni gong gi dga' ba rtsom pa'i rim pas so//

When [having sexual] union with an external (physical) female consort, [he should do it] according to the ritual sequence of undertaking the pleasure [described] earlier.2401

#### *9.10.3. Bathing and Sleeping*

khrus kyi dus su dbang bskur ba'i rim pas so// gnyid kyi dus su ni gong bur bsdu ba'i rim pas snying gar thim par bya zhing 'od gsal du 'jug par **(D 35r1)** bya'o//

When bathing, [he should do it] according to the ritual sequence of consecration.2402 When going to bed, he should absorb [all] into [his] heart according to the meditation sequence of collecting [all] into a lump and enter the Luminous (\**prabhasvara ¯* ).<sup>2403</sup>

## *9.10.4. Supplementary Instructions*

'di dag thams cad la yang/ phyi snod gyi 'jig rten chags pa nas 'jig pa'i mthar sbyar ba dang/2404 nang rnal 'byor pa'i mngon par rtogs pa bsgom pa dang/ sems can gyi lus 'grub pa la sbyar nas 'chad pa ni gzhan du shes par bya'o//

→ *D. ak¯ arn ¯ . ava* 15.2a (*sam. vartyadi vivartyantam ¯ .* ).

Regarding all these,2405 he should know to alternatively teach [them] after joining [them with the visualization that] starts with the appearance of the world of the external receptacle (viz., the outer world, \**bhajanaloka ¯* ) and ends with the destruction [of it], [after joining them with] the practice of the clear realization that a practitioner

<sup>2401</sup> There are two possibilities regarding what this "ritual sequence" described "earlier" indicates. The first is that the practice ("undertaking the pleasure [*dga' ba rtsom pa*]") indicate the practice of Auxiliary Service (D 6v1–v2), which is also described as "undertaking the pleasure" (*dga' ba brtsam pa*). The second is that it indicates the practice described in D 6r5–r6, whose parallel practice (purification of the male organ and so on) can be found in Prajñarak ¯ s.ita's *Cakrasam. varabhisamayapañjik ¯ a¯* (Skt ed. (Sakurai 2005), 8 (c): p. 164, l. 8–l. 11). Prajñarak ¯ s.ita explains that a practitioner can perform it for purification before having sex with a female.

<sup>2402</sup> The ritual sequence of consecration seems to indicate the visualization of consecration taught earlier in D 22r2–v1.

<sup>2403</sup> The Luminous (*'od gsal*, \* *prabhasvara ¯* ) means the nondual reality, which was originally taught in the Guhyasamaja tradition. ¯

<sup>2404</sup> phyi snod gyi ] D; phyi snod kyi P ♦ chags pa nas ] D; chags pas na P.

<sup>2405</sup> "All these" refers to the concise instructions in D 34v6–35r1.

of the inner yoga [attains],2406 and after joining [them] with [the visualization of] perfecting the bodies of sentient beings.2407

'dir ni mngon par **(D 35r2)** rtogs pa tsam sbyar ba yin gyis/ gzhan ni gzhung mangs pa'i 'jigs pas ma bris so//

In this regard, I [comment] only on joining with "the clear realization" and do not comment on the others because [I am] afraid that the text will be too extensive.

/**gong** du bshad pa'i he ru ka bcu gnyis zhal bzhi phyag bcu gnyis pa/2408 /rang rang gi kha dog can bde mchog chung ngu'i phyag dang mtshon cha can/

/rang rang gi 'khor lo re re dang snying po'i rnal 'byor ma rnams dang/ /sgo dang **(D 35r3)** grwa na gnas pa dang bcas pa'i dkyil 'khor bcu gnyis bsgom pa//

yang 'di'i rim par shes par bya'o// de yang ye shes kyi 'khor lo gsum gyi ni khwa gdong ma la sogs pa dang de'i dur khrod do//<sup>2409</sup> lhag ma gsum rnams kyi yang de'i rigs pas shes par bya'o//**(D 35r4)** 'og thams cad gru bzhi pa'i dkyil 'khor ro//

The twelve [classes of] Heruka mentioned above<sup>2410</sup> [each] have four faces and twelve arms, have their respective [body] colors, and hold the weapons in hands [that are taught] in the *Laghusam. vara*. <sup>2411</sup> He should also understand according to this sequence [how to] visualize the twelve circles [comprising] their respective circles and accompanied by the yogin¯ıs at the core (the central circle, the Drop Circle) and [the yogin¯ıs] residing at the gates and corners [of the outermost circle of the whole man. d. ala, the Body Circle]. Moreover, he should also understand according to the same rule (*de'i rigs pas*) [how to visualize the gatekeeping yogin¯ıs] such as Kak¯ asy ¯ a¯

<sup>2406</sup> What the "inner yoga" (*nang rnal 'byor*) indicates is unclear.

<sup>2407</sup> The "perfecting the bodies of sentient beings" (*sems can gyi lus 'grub pa*) seems to mean to visualize the physical bodies of the sentient beings transformed into the physical bodies of the man. d. ala deities.

<sup>2408</sup> gong du ] P; god du D ♦ bcu gnyis pa ] D; gnyis pa P.

<sup>2409</sup> dur khrod do ] D; dur khrod can no P.

<sup>2410</sup> See D 33r7–v6. The twelve classes of Heruka, which are forms of the hero when practicing the rotation in the twelve circles, are the Leader Heruka, Light Heruka, Lotus Heruka, Space Heruka, Wind Heruka, Earth Heruka, Fire Heruka, Water Heruka, Knowledge Heruka, Mind Heruka, Speech Heruka, and Body Heruka.

<sup>2411</sup> Jayasena may indicate the *Laghusam. vara* (*Cakrasam. vara*), Skt ed. (Gray 2012), 2.13–16b, but the extant version of the *Laghusam. vara* does not include a detailed teaching of the weapons in Heruka's twelve hands. Generally, the weapons (or objects) in Heruka's twelve hands are a vajra and a bell in the first right and left hands, an elephant's skin in the second right and left hands, a *d. amaru* drum and a skull staff in the third right and left hands, an axe and a kull bowl in the fourth right and left hands, a knife and a noose in the fifth right and left hands, and a trident and Brahman's head in the sixth right and left hands.

on the three [outermost circles of the three layers, viz., the Merit, the Earth, and] the Knowledge Circles, the charnel grounds on them, and the remaining ones [at the corners of] the [same] three [outermost circles]. Then, (*'og*) the man. d. ala is entirely square [in shape].

gzhan yang rdo rje phag mos gtso byas pa la sogs pa'i dkyil 'khor kun phal cher 'di'i rim pas shes par bya'o// khyad par ni rang rang gi le'u rnams las shes par bya'o//

All other [forms of] man. d. ala, such as [the one where] Vajravar¯ ah¯ ¯ı is made the chief [deity], are also to be understood for the most part according to the same sequence. Details are to be known from the respective chapters [of the *D. ak¯ arn ¯ . ava*].

de ltar dpa' bo gcig pa dang/ yab yum dang/ **(D 35r5)** dkyil 'khor gyi 'khor lo'i gtso bo dang dkyil 'khor gyi bye brag las rgyas bsdus dpag tu med pa rnams sgrub thabs 'dis mtshon nas shes par gyis shig//

In that way, after I have illustrated in this sadhana, please understand [how to ¯ visualize] innumerable [forms of man. d. ala], extensive or concise, [based] on the particularities about [who is] the chief [deity] of the wheel of man. d. ala and [how is] the man. d. ala, [such as forms of man. d. ala whose chief deity is] the single hero and [whose chief deities assume the form of] a husband and a wife.

## **9.11. Ending**

/mkhas pa'i rlom pas ma yin zhing/ /rgyud kyi tshig don ma lus pa/ /khong du chud pa'i nus med la/ /gzhan phan **(D 35r6)** dka' yang bsam bzang pos// /'on kyang bla mas bstan pa yi/ /2412 man ngag brjod pas 'jigs nas bris/2413 /'di la mkha' 'gro bla ma dang/ /mkhas pa rnams kyis bzod par mdzod// /'di byung dge ba cung zad srid gyur nas/2414 /de yis 'jig rten dman la mos pa yi/ /zhum pa'i sems rnams ma lus **(D 35r7)** sel ba dang/

/rgya chen dkyil 'khor 'di nyid yid byed shog/

All [that I have written] is [constituted by] words and meanings from the tantra and not by the vanity of Pandits (or scholars, \**pan. d. ita*). I do not have the ability to fully understand [them]. Nevertheless, with the good intention to benefit others

<sup>2412</sup> bstan pa yi ] D; bstan pa yis P.

<sup>2413</sup> brjod pas ] D; brjod pa'i P.

<sup>2414</sup> gyur nas ] D; gyur na P.

despite the difficulty [in so doing], I write down with awe the instructions taught by [my] teacher after [I] recited (remembered) [them]. In this regard, I sincerely ask the d. aka, ¯ <sup>2415</sup> [my] teacher, and Pandits to pardon [me for any fault]. After the merit, [which will be] produced from this, has slightly come into existence, by that [merit] I hope that the world may remove without remainder [its] depressed mind with adherence to [anything] inferior and may engage in the practice of this ocean[-like] man. d. ala and not others.

dpal mkha' 'gro rgya mtsho'i rgyud kyi dkyil 'khor gyi 'khor lo'i sgrub thabs rin po che pa dma ra ga'i gter zhes bya ba mkhas pa dza ya se ¯ **na**'i gsung dpal **dha**r ma yon tan gyis bsgyur ba rdzogs so//2416

This ends the sadhana of the wheel of ma ¯ n. d. ala in the glorious *D. ak¯ ar¯ n. ava Tantra*, entitled *Precious Ruby Treasury* (\**Ratnapadmaraganidhi ¯* ), recited by Pandit Jayasena and translated by glorious Dharma yon tan.

<sup>2415</sup> The "d. aka" perhaps indicates Heruka, also called D ¯ . ak¯ arn ¯ . ava. See D 2v4–v6. <sup>2416</sup> dza ya se na'i ] P; dza ya se na'i D ¯ ♦ dhar ma yon tan ] *corr.*; dar ma yon tan DP.
