catvaro nikayah (the Four Doctrinal Schools): The Four Doctrinal Schools must also be actualized in the Centres, for all doctrines are com-prehended by means of the emanation of the four Centres.
So far one interpretation of Concealed Essence, according to the Process of Generation, has been given.
[Now another interpretation:]
samvarabheda ityadi (the various Concealed Essences etc.): [As an observance of the Concealed Essence] Samvara is the consecration. The different consecrations will be explained. With reference to consecration it will be said: "In order that living beings may attain the Accomplish-ment consecration is proclaimed to be four-fold. Consecration is so called because one is sprinkled and cleansed."
Regarding the fourfold division of consecration it is said: "... the Master (acarya), the Secret (guhya), the Wisdom (prajfia) and after that the Fourth (caturtham) thus" and other such statements.
In this Yogini tantra, the Master is the one who leads the aspirant far away from unmeritorious natures. That is his observance of the Con-cealed Essence and is the essential nature of the Master Consecration which is known as an introduction by means of the Seal of the Ritual (karmamudra) to the nature of the four Moments and the four Joys.
18 The Concealed Essence of the Hevajra Tantra It is said that one is not consecrated by the Master Consecration merely by receiving the simple introductory consecrations of the Kriya and other tantras. It is wrong to say that by merely receiving these consecrations one is worthy of listening to and interpreting the Yoga tantras, the Yogim tantras and others. Thus, in order to become worthy to listen, reflect and meditate upon the Hevajra and other Yogim tantras the Master Consecration is given first.
After that, according to the sensibility of the disciple, instruction should be given regarding the characteristics of the Master, Secret, Wisdom and Fourth Consecrations.
In this sense, in order to make sure that the disciples of weak sensibility who have received the Master Consecration actualize [this first stage of practice] instruction upon the method of differentiated emanation by means of the Seal of the Ritual is given.
In this manner, from the view-point of the Process of Perfection, the guru's instruction by placing his Gem [the Vajra] in the Secret Place [the Lotus] and the revealing of the four Joys which are of the nature of the four Moments is the Secret Consecration. It is called 'secret' because it cannot be explained to the yogi in terms of phenomenal concepts. In this Secret Consecration, instruction regarding emanation with the Seal of the Sacrament (samayamudra) is given for those of medium sensibility.
Similarly, the Wisdom Consecration. Wisdom is the excellent know-ledge that all things are merely the creations of one's own mind. The consecration for bestowing that knowledge is the consecration of the Knowledge of Wisdom. This knowledge is the marking of the Moments, in accordance with the guru's instructions, by means of that Gem which is the confluence of the three nadis, the nature of which are the three kinds of consciousness, imaginary, dependent and fully manifested. This Knowledge of Wisdom must be experienced together with an external consort.
For those of strong sensibility who have been consecrated in this Wisdom Consecration, instruction is given regarding the Stabilised Meditative State of the Dream-like (mayopamasamadhi) by means of the Seal of Essential Nature (dharmamudra).
Similarly 'after that the Fourth thus'. Here 'that' refers to the Consecration of the Knowledge of Wisdom. Here 'thus' is synonymous with Thusness, the Absolute Void and the Essence of Nature. The con-secration which reveals and instructs upon this Thusness, the Fourth Consecration, must be given 'after that', that is, after the Knowledge of Wisdom Consecration. This is the intent. The Fourth Consecration is
Vajra Family 19 experienced with an external consort and is based, in accordance with the guru's instructions, upon a technique of yoga which does not depend upon anything (analambanayoga) and is pervaded by the Signless Moment where it is not possible to determine any definite place of origi-nation.
Again, the Fourth Consecration is not merely through the guru's instructions. Otherwise, Bhagavan saying 'oneissprinkledandcleansed' (ref. 2.3.12) would mean only just the washing away of impurities. Then how can the experience of the Fourth Consecration occur through in-structions? Also, why is it that when the True Principle is explained the experience of the Fourth does not occur? This is a relevant point because the True Principle is beyond the range of someone else's verbal explana-tion. It is not possible to fully explain the True Principle and the listener cannot understand the True Principle [through explanations].
For it is said: "The disciple does not really understand the principle that arises within the teacher, but from the sound [of the teacher's voice]
there arise some notions regarding that principle. The disciple, with hundreds of his own notions, constructs an understanding of that prin-ciple. What principle can be understood by one confused by notions!"
Surely, if consecration itself is the cause for the realization of the True Principle, all impurities will be destroyed. Then why is the Mahamudra Accomplishment not immediately attained when consecra-tion is given? The Mahamudra is attained only by those heroic [disciples]
of strong sensibility whose determination is fully ripened.
The nature of the Mahamudra Accomplishment is such that it cannot be unintentionally experienced by anyone. Therefore it has been said by Samayavajrapada: "For the one who has, by utilising the Means of the Vajra method, purified his mind and fully manifested the direct personal experience of the Great Bliss of the body of Essential Nature, has attained skill and perfected the three Vajras, has completely severed the confu-sions of phenomenal existence by means of the realisation of the non-existence of self, knows the principle of his own purified mantra and is endowed with the proficiency of the Means, the accomplishment of the Vajradhara, in this very life, is in the palm of his hand."
So it is like this: At the time of the Fourth Consecration those who happen to be initiates of extremely strong sensibility attain the Mahamudra Accomplishment. For the others further instruction upon the Mahamudra should be given.
20 The Concealed Essence of the. Hevajra Tantra [Refer to 1.1.27]
caturaryasatyani (Four Noble Truths): In the four consecrations re-spectively, instructions are given on understanding the existence of sorrow, the origin of sorrow, the possibility of the cessation of sorrow and the way to end sorrow by utilising purified emanation.
[Refer to 1.1.28]
Similarly [instructions are given on] the Four Principles.
atmatattvam (Self Principle): "In short, the Aggregate of the Five Components of Phenomenal Awareness are known as the Five Buddhas.
They are the very abode of the Vajra, the Mandala of the Vajradakini."
devatataltvani (Deity Principle): Here 'Deity' refers to Hevajra and other deities and 'Principle' refers to their essential nature.
Regarding their essential nature it is said in the Dakinivajrapanjara:
"O friend, just as the moon reflected in water is neither false nor true, so the form of the Mandala Circle is pure and lucid by nature."
mantratattvam (Mantra Principle): Mantra is that which when re-called (manana), saves (trana). Thus Mantra, the nature of which is the non-duality of Voidness and Compassion, is the Enlightened Conscious-ness. For the purpose of different practices mantras are composed of a and other letters of the alphabet.
jnanatattvam (Knowledge Principle): Refers to the undifferentiated knowledge and die knowledge of supreme Great Bliss.
[Refer to 1.1.29]
catvara anandah (the Four Joys): Similarly, the division of the four Joys in the proper order must be instructed.
[Refer to 1.1.26]
catvarah ksanah (the Four Moments): There are four Moments related with the four-fold division of consecration. In each of the Four Consecrations there are four Moments. Thus the four Moments are divided into sixteen phases. During the [first] three consecrations, it is possible to give all necessary attention [to the phases]. At the time of instructing upon the Fourth Consecration which is based upon a practice where all things are not dependent upon anything necessary attention [to the phases] is not possible.
[Refer to 1.1.30]
nikayah ityadi (Doctrinal Schools etc.): Doctrinal Schools refers to the various communities of Buddhist monks. The Doctrinal Schools will
Vajra Family 21 be described in Part II, Chapter 4 [2.4.59] by "the Sthavan School is located in the Centre of Creation etc."