**9.4. Rotation (\****sam. cara ¯* **)**

→ *D. ak¯ arn ¯ . ava*, 240c–241b.

de nas kun du spyod pa bshad par bya ste/

Next, I shall explain the rotation (\**sam. cara ¯* ).

(1) rdo rje phag mo gtso bo'i gnas nas 'ongs te/ mkha' 'gro ma bdag mo'i gnas su 'ongs nas/ bde ba chen po bstar bar bya'o// (2) yang mkha' 'gro ma la ma'i gnas su 'ongs te/ rab mdzes ma bdag po'i drung du 'gro'o// ¯ <sup>2357</sup>

<sup>2354</sup> rang dang ] D; rang rang P.

<sup>2355</sup> sa gsum gyi ] D; sa gsum gyis P.

<sup>2356</sup> Alternatively, "[It is] meritorious and not sinful."

<sup>2357</sup> bdag po'i ] D; bdag mo'i P.

(3) rab **(D 33r4)** mdzes ma dum skyes ma'i gnas su 'ongs te/ dum skyes ma bdag po'i gnas su 'ong ngo// (4) dum skyes ma gzugs can ma'i gnas su 'ongs pas gzugs can ma bdag po'i gnas su 'ong ngo//<sup>2358</sup> (5) gzugs can ma phag mo'i gnas su 'ongs nas bde ba chen po bstar ba 'di **(D 33r5)** ni/ longs spyod pa zhes bya ba'o// yang de bzhin du lan gsum gyi bar du bskyar zhing bskor ba ni/ thim pa dang bdag po dang khyab bdag ces bya ba yin no//

(1) Vajravar¯ ah¯ ¯ı moves from the place of Lord [Heruka] (center) [to the place of D. akin ¯ ¯ı (east)], then D. akin ¯ ¯ı moves to the place of Mistress [Vajravar¯ ah¯ ¯ı] (center) and should perform the great pleasure (have sex) [with the Lord]. (2) Subsequently D. akin ¯ ¯ı moves to the place of Lam¯ a (north), and L ¯ am¯ a moves to the place of the Lord [and has sex ¯ with him]. (3) Lam¯ a moves to the place of Kha ¯ n. d. aroha (west), and Kha ¯ n. d. aroha¯ moves to the place of the Lord [and has sex with him]. (4) Khan. d. aroha moves to ¯ the place of Rupi ¯ n.¯ı (the south), then Rupi ¯ n.¯ı moves to the place of the Lord [and has sex with him]. (5) Rupi ¯ n.¯ı moves to the place of Var¯ ah¯ ¯ı (the east), and [Var¯ ah¯ ¯ı moves back to her own place (center) and] performs the great pleasure [with the Lord]. This is called "enjoying" (\**bhoga*). [They] continue to rotate in the same way three times more: [these three rotations] are called "lying down (\**laya*)," "ruling (\**adhikara ¯* )," and "master (\**prabhu*)," [respectively].<sup>2359</sup> (See Figure 4.)

gzhan yang rnal 'byor ma lnga tshan bzhi po rnams la tshan pa lngar byas te lan bzhi'i bar du bskor bar bya'o// de **(D 33r6)** bzhin du dkyil 'khor bzhi rnams kyi sgo ma rnams dang mtshams ma rnams la yang bde ba chen po'i ye shes bstar bar bya zhing

Furthermore, regarding the four groups of five yogin¯ıs [on the Drop Circle], having made each five [yogin¯ıs form] one group, he should make [the four groups of yogin¯ıs] rotate four times [in the same way].<sup>2360</sup> Regarding the gatekeeping females and the

<sup>2358</sup> gzugs can ma'i ] D; gzugs can mo'i P.

<sup>2359</sup> As for the concepts of enjoyment (*bhoga*), lying down (*laya*), ruling (*adhikara ¯* ), and master (*prabhu*), which are used in discourses of external and internal forms of *sam. cara ¯* or rotation, see Vajrapa¯n. i's *Laghutantrat.¯ıka¯* (Skt ed. (Cicuzza 2001), chp. 7 (whole chapter), pp. 77–80).

<sup>2360</sup> This passage says the following: On the Drop Circle, there are (1) D. akin ¯ ¯ı, (2) Rupik ¯ ¯ı, (3) Cumbika, (4) ¯ Parav¯ r.tta, (5) Sab ¯ alik ¯ ¯ı, and (6) Anuvart¯ı, who form the first group; (7) Lam¯ a, (8) Yog ¯ ¯ı´svar¯ı, (9) Bhadr¯ı, (10) Kapalin ¯ ¯ı, (11) Kank˙ alik ¯ a, and (12) R ¯ aj ¯ avart ¯ ¯ı, who form the second group; (13) Khan. d. aroha, (14) ¯ Sma´ ´ san¯ ¯ı, (15) Vidrav¯ı, (16) Kurukullik¯ı, (17) Rudant¯ı, and (18) Nat.¯ı, who form the fourth group; and (19) Rupi ¯ n.¯ı, (20) Bhairav¯ı, (21) Sikh ´ ¯ı, (22) Sikha ´ n. d.¯ı, (23) Jat.al¯ ¯ı, and (24) Rudr¯ı, who form the fourth group. Every group consists of six yogin¯ıs. The chief yogin¯ıs of the four groups are (1) D. akin ¯ ¯ı, (7) Lam¯ a, (13) Kha ¯ n. d. aroha, and (19) R ¯ upi ¯ n.¯ı, respectively. The other five yogin¯ıs in the respective groups rotate in the same way as their chief yogin¯ıs. All of the yogin¯ıs on the Drop Circle do not have their own male consorts; Lord Heruka serves as their common husband. Therefore, they rotate to have sex with the Lord.

females in the corners of the four layers,<sup>2361</sup> he should also make [them] practice the gnosis of great pleasure (i.e., rotate and have sex with the Lord) in the same way.

**Figure 4.** Rotation of the five yogin¯ıs according to the *Ratnapadmaraganidhi ¯* . Created by the author.

<sup>2361</sup> These indicate the gatekeeping yogin¯ıs and the corner yogin¯ıs on the Merit Circle, Earth Circle, Knowledge Circle, and Body Circle. All of them do not have their own male consorts; Lord Heruka serves as their common husband. Therefore, they rotate to have sex with the Lord.

rnal 'byor ma de rnams kyang phag mo dang tha dad med par mtshon zhing kun kyang bdag mo'i rang bzhin du bya'o// 'di lta bu ni sngags kyi theg pa 'dod chags chen **(D 33r7)** po'i tshul nyid yin pa'i phyir ro//

Having seen that those yogin¯ıs are not different from Var¯ ah¯ ¯ı,2362 he should do (understand) all [of them to have] the nature of the Mistress (Var¯ ah¯ ¯ı). Such [practice of rotation] is [performed] because [it is] the way of the supreme desire in the Mantra Vehicle (\**mantrayana ¯* ).

(1) de nas gtso bor bdag nyid 'dren pa'i he ru ka zhes bya ba sku mdog nag po zhal la sogs pa sngar dang mtshungs par bsgom mo// des ni 'dren pa'i he ru kas bdag po byas pa'i dkyil 'khor du 'gyur ro// (2) de nas yang chung ngu'i he ru ka zhes bya ba sku mdog **(D 33v1)** dmar ser du gyur te/ rdo rje'i 'khor lo ni snying po'i 'khor lor gyur cing snying po'i 'khor lo nang du bsgom par bya'o// (3) de nas yang pa dma'i he ru ka zhes bya ba sku mdog dkar dmar du gyur te/ snying po'i 'khor lo yon tan thams cad kyi 'khor lor gyur cing yon tan thams cad kyi 'khor lo nang du bsgom par bya'o//<sup>2363</sup> (4) de **(D 33v2)** nas yang nam mkha'i he ru ka zhes bya ba sngon por gyur cing/<sup>2364</sup> yon tan thams cad kyi 'khor lo nam mkha'i 'khor lor gyur nas/<sup>2365</sup> nam mkha'i 'khor lo nang du bsgom par bya'o//2366 (5) de nas yang mthar rlung gi he ru ka zhes bya ba sngon po sna tshogs kyi mdog tu gyur te/2367 nam mkha'i 'khor lo rlung gi 'khor lor song nas rlung **(D 33v3)** gi 'khor lo nang du bsgom par bya'o//<sup>2368</sup> (6) de nas yang gtso bo sa'i he ru ka zhes bya ba ser por gyur te/ rlung gi 'khor lo sa'i 'khor lor song zhing sa'i 'khor lo nang du bsgom par bya'o//2369 (7) de nas yang 'bar ba'i he ru ka zhes bya ba dmar por gyur te/ sa'i 'khor lo me'i 'khor lor gyur nas me'i 'khor lo nang du bsgom par bya'o// (8) de **(D 33v4)** nas yang chu'i he ru ka zhes bya ba dkar por gyur te/ me'i 'khor lo chu'i 'khor lor gyur nas chu'i 'khor lo kun gyi nang du bsgom par bya'o// (9) de nas yang ye shes kyi he ru ka zhes bya ba mdog sna tshogs par gyur te/ chu'i 'khor lo ye shes kyi 'khor lor gyur la ye shes kyi 'khor lo nang du 'ongs par bsgom par bya'o// (10) de **(D 33v5)** nas yang thugs kyi he ru ka zhes bya

<sup>2362</sup> By rotation, those yogin¯ıs have sex with the Lord, with whom Var¯ ah¯ ¯ı ordinarily has sex. They are not different, or are in a state of equality, because they have sex with the same male, Lord Heruka. <sup>2363</sup> yon tan thams cad kyi 'khor lo ] D; yon tan thams cad kyi 'khor lo'i P.

<sup>2364</sup> nam mkha'i ] D; namkha'i P ♦ gyur cing ] D; gyur te P.

<sup>2365</sup> nam mkha'i ] D; namkha'i P.

<sup>2366</sup> nam mkha'i ] D; namkha'i P.

<sup>2367</sup> mthar rlung gi (for the Sanskrit bhairambha) ] D; mthar rlung gis P; cf. 'thor rlung *D. ak¯ ar¯ n. ava* (15.81c).

<sup>2368</sup> rlung gi 'khor lor ] D; rlung gi 'khor lo P.

<sup>2369</sup> sa'i 'khor lor ] D; sa'i 'khor lo P.

ba nag por bsgom par bya zhing/ ye shes kyi 'khor lo thugs kyi 'khor lor gyur la thugs kyi 'khor lo nang du bsgom par bya'o// (11) de nas yang gsung gi he ru ka zhes bya ba btsod kyi mdog tu gyur te/ thugs kyi 'khor lo ba rnams gsung gi 'khor lor gyur te gsung gi 'khor lo nang **(D 33v6)** du bsgom par bya'o// (12) de nas yang sku'i he ru ka zhes bya ba sngo ba dang dmar ba dang dkar ba bsres pa'i mdog tu gyur te/ gsung gi 'khor lo ba rnams sku'i 'khor lor gyur nas sku'i 'khor lo nang du bsgom par bya'o//

→ *D. ak¯ arn ¯ . ava*, 15.80c–84.

(1) Subsequently, he visualizes [the heroes] named Leader Heruka (\**nayakaheruka ¯* ), [who have] the nature of the Lord, [whose] bodies are colored black, [and whose] faces and the other [physical features] are the same as before.2370 The man. d. ala (the Adamantine Circle) manifests, [where] those Leader-Herukas are made husbands [of the yogin¯ıs]. (2) Then, [they] become [the heroes] named Light Heruka (\**laghuheruka*), [whose] bodies are colored reddish-yellow. Having changed the Adamantine Circle into the Heart Circle, he should visualize [them] in the Heart Circle. (3) After that, [they] become [the heroes] named Lotus Heruka (\**padmaheruka*), [whose] bodies are colored whitish-red. Having changed the Heart Circle into the Whole Merit Circle, he should visualize [them] in the Whole Merit Circle. (4) Next, [they] become [the heroes] named Space Heruka (\**ak¯ a´¯saheruka*), [whose bodies are] colored dark blue. Having changed the Whole Merit Circle into the Space Circle, he should visualize [them] in the Space Circle. (5) Then, [they] become [the heroes] named Wind Heruka (\**bhairambhaheruka*), [whose bodies are] colored variegated dark bluish. Having changed the Space Circle into the Wind Circle, he should visualize [them] in the Wind Circle. (6) Subsequently [they] become [the heroes] named Earth Heruka (\**bhuheruka ¯* ?), [whose bodies are colored] yellow. Having changed the Wind Circle into the Earth Circle, he should visualize [them] in the Earth Circle. (7) After that [they] become [the heroes] named Fire Heruka (\**jval¯ aheruka ¯* ), [whose bodies are colored] red. Having changed the Earth Circle into the Fire Circle, he should visualize [them] in the Fire Circle. (8) Next, [they] become [the heroes] named Water Heruka (\**dravaheruka*), [whose bodies are colored] white. Having changed the Fire Circle into the Water Circle, he should visualize [them] in the entire Water Circle. (9) Then, [they] become [the heroes] named Knowledge Heruka (\**jñanaheruka ¯* ), [whose bodies

<sup>2370</sup> The body colors of the twelve classes of heroes, such as the Leader Heruka described in this and the following lines, are identical to the body colors of the twelve groups of heroes on the twelve circles (from the Adamantine Circle to the Body Circle) previously explained, respectively. These twelve classes of Herukas such as the Leader Heruka are forms of heroes, whom a practitioner visualizes moving through the twelve circles from the Adamantine Circle to the Body Circle and then coming back to the Adamantine Circle. On the twelve circles, they behave as husbands of the yogin¯ıs.

are] multicolored. Having changed the Water Circle into the Knowledge Circle, he should visualize [them] being in the Knowledge Circle. (10) Subsequently [they are] to be visualized to become [the heroes] named Mind Heruka (\**cittaheruka*), [whose bodies are colored] black. Having changed the Knowledge Circle into the Mind Circle, he should visualize [them] in the Mind Circle. (11) After that, [they] become [the heroes] named Speech Heruka (\**vak-heruka ¯* ), [whose bodies are] colored like a madder. Having changed the Mind Circle ones into the Speech Circle, he should visualize [them] in the Speech Circle. (12) Then, [they] become [the heroes] named Body Heruka (\**kayaheruka ¯* ), [whose bodies are of the] mixed color of dark blue, red, and white. Having changed the Speech Circle ones into the Body Circle [ones], he should visualize [them] in the Body Circle.

de ltar lan bcu gcig tu bskor bas ji srid rdo rje'i 'khor lo nang du 'ongs pa'i bar du bskor bar **(D 33v7)** bya'o// de nas mkha' 'gro rgya mtsho nyid du bsgom par bya'o// brel ba dang bcas shing khams dman pa'i rnal 'byor pas ni lan cig bskor te/ de nas mkha' 'gro rgya mtshor gyur te/ 'khor lo thams cad skad cig gis snga ma ltar bsgom par byas te/

By rotating thus eleven times, and until [they] come back to the interior of the Adamantine Circle, he should rotate [them in meditation]. Subsequently, he should mediate on [himself becoming Lord] *D. ak¯ ar¯ n. ava*. Separated [from] and united [with the yogin¯ıs on each circle], a yoga practitioner of inferior disposition (*khams dman pa*) rotates [through the twelve circles in meditation] once, then becomes *D. ak¯ ar¯ n. ava*, and should visualize all of the circles in an instant as before.2371

'di ni gtso bo he ru ka thams cad kyi ngo bor bstan pa dang 'khor lo **(D 34r1)** kun gyi kun du spyod pa bsdus nas bstan pa'o// 'di dag gi ni dbang bskur ba'i dus su 'khor lo bcu gnyis po gang la me tog lhung ba de'i he ru kas gtso byas te bsgom pa yang bstan to//

This teaches that Lord Heruka is the nature of all, and [this] is a concise instruction of the rotation in all circles. [It is] also taught that he visualizes [the rotation] after making chief [the hero, here called] "Heruka," [who resides at the seat] in the twelve circles where a flower fell at the time of the initiation [by use] of these [twelve circles].2372

<sup>2371</sup> "As before" seems to indicate D 6v7, where a practitioner visualizes the whole man. d. ala in an instant. <sup>2372</sup> As is well-known, in the initiation (*abhis.eka*) ritual, a pupil, who holds a flower in his clasped hands,

falls a flower onto the man. d. ala drawn on the ground, and the deity in the man. d. ala on which the flower has fallen becomes his personal chief deity (generally called "one's chosen (or wished) deity," *sves.t.adevata¯*). In the alternative teaching of rotation given in this passage, a practitioner considers his chosen deity to be the Lord.
