Part 3a.2 - The divisions of root and branch samayas

In the divisions are the root and branch samayas.

2.1) The 27 Root Samayas

Within this first division are the three samayas of body, speech, and mind. In the body samaya we meditate on the bodies of the deities, and refrain from bad actions of body such as cutting off life, taking what is not given, impure conduct,^[1] and all their aspects.

In the samaya of speech we recite mantra and eliminate the four bad kinds of speech and all their aspects.

In the mind samaya, we meditate in profound samadhi and refrain from the three bad actions of mind and all their aspects.

In brief, bodily practice of ordinary aspects of body, speech, and mind, does not contradict the samaya of true body, speech, and mind. If we divide these briefly, and then more extensively, as for the first, the Wheel of Entering into the Discipline of the Array of Samaya (dam tshig rnam par bkod pa sdom pa la ‘jug pa’i ‘khor lo) says:

In beings’ thirty-three ripenings,
Are three samayas of mantra.
To fix the explained particulars,
Of body, speech, and mind,
Each has nine divisions.
They are known from the aspects
Of entering and action.

Samayas of body, speech, and mind exist because beings exist primordially as buddhas.

Since siddhi is attained from not transgressing these, they need to be kept.

2.1.a) The nine Samayas of body

The three kinds of samayas of body that need to be kept are outer, inner and secret.

2.1.a.1) outer

Each of these is again divided into outer, inner, and secret:

2.1.a.1.a) the outer of outer abandons taking what is not given

2.1.a.1.b) the inner of outer abandons impure conduct

2.1.a.1.c) the secret of outer abandons the cutting off of life.

The Mansions of the Vajra Essence Tantra (rdo rje snyng po khang pa brtsegs pa’i rgyud) says:

The outer samaya of body
Is divided into three.
By taking what is not given
The external^[2] is transgressed.

The limbs of the sign of transgression
Are diseases of the limbs.
An unbearable variety
Arises in the body.

Impure acts are the inner
As a sign of transgressing this
There will be diseases
Arising in the senses.

Cutting off life is the secret.
As a sign of transgressing this
Disease of internal organs
Is experienced by yogins.

Regarding the means of keeping these, the Tantra of Supreme Samaya (dam tshig mchog gi rgyud) says:

By a yogin who has the signs,
For outer of outer activities
Seven clay sculptures and drawings,
Will liberate evil deeds.

Samaya is guarded by making seven statues and paintings of the deities of outer mantra. Also the same text says:

The way for the inner of outer
Is sculpting seven statues
By consecrated efforts
And offering them to the guru.

One should make seven statues of the deities of inner mantra and offer them to the guru. Also the same text says:

If the sign has arisen
Of secret of outer transgression,
Nine or eleven vajras
And bells should be offered the guru.

2.1.a.2) Inner

2.1.a.2.a) Outer

2.1.a.2.b) Inner

2.1.a.2.c) Secret

As for the outer, inner, and secret of inner, the Golden Mansion Tantra (gser gyi khang buy brtsetgs pa’i rgyud) says:

As for outer of inner, relatives,
Parents and one’s own body
Should never be degraded.

The inner of inner, in general,
To those within the dharmas
Of the greater and lesser vehicles,
Is desiring to do, and doing and,
thus by having done,

Degrading or doing harm
To the body grasped as reflection.
If the ornament is degraded,
A hundred Buddha statues
Will subsequently redeem it.

The secret one of inner,
Because one’s personal body
Is the mandala of deities,
Is eating food and medicine
That have been mixed with poison.

If one stabs it with weapons,
One has a hundred bodies,
Without the path for defilement,^[3]
Later there is experience
Of the Hells of Heat.

In amending these violations, confess with remorse.

2.1.a.3) Secret

2.1.a.3.a) Outer

2.1.a.3.b) Inner

2.1.a.3.c) Secret

As for the three of the secret of body, the Glorious Edifice of the Sun and Moon Tantra (dpal nyi zla brtsegs pa’i rgyud) says:

If with vajra brothers and sisters
One defiles the body ornament,
Harming with striking hand,
Or letting another do it,
This will increase the cause
Of the unremitting Hell. ^[4]

The inner greatly mixes
And widely proliferates.
Even just as a joke
Striking or trying to strike

Or even in a dream,
One so endangers one’s consort,
Until one has confessed it,
This equals the actual deed.

The secret of secret, the guru
Do not defile even his shadow
In Guru’s pure presence also
One should never grasp a weapon.

Do not extend hands and feet
Or lie down in his presence.
Sit properly cross legged
And do not turn the back.

Shoes, and seats, and mounts
And elegant ornaments
Such things as parasols
Ought to be left behind.

In the guru’s pure house also
One should never hold
Or keep within the hand
A weapon or a stone.

A hundred thousand times worse
Is disrupting the teacher’s house,
And to do any evil deed
That makes a mock of his body.

Such limitless evil deeds
As carelessness with the guru
If one does not scrutinize them,
Will have limitless consequence.

Even if we had attained
The supreme kayas of fruition
The ripening of this
Would be indescribable.

Evil deeds involving the guru involve karma a hundred thousand times heavier than others. If they are done, confess them continuously for a whole day. Even if they were not actually done, anything involving the guru’s body, should be confessed in person.

2.1.b) The samayas of speech

The samayas of speech are three times three in a similar way.

2.1.b.1) Outer

2.1.b.1.a) Outer

In the outer of outer, abandon speaking falsely. The Edifice of the Wheel Tantra (‘khor lo rnam par brtsegs pa’i rgyud) says:

Though devoted to practice of mantra,
Ordinary beings
By having spoken false words
Because of selfish desire

And delight in speaking such words,
The power of reciting mantra
Will not arise in them.

With impotent speech to others,
By harming their own speech,
The tongues of other beings
Will descend on them like vultures.

With a body covered with moles.
They will live in the north.
They will experience suffering
In various lower realms.

2.1.b.1.b) Inner

The inner of outer is not speaking slander. The same text says:

Those beings who dwell in mantra
Tearing others in two with slander,
When they teach the Dharma,
Will gather no retinue.

Whatever they do will go wrong.
Those they cannot fathom
Will become their enemies
And stab their bodies with weapons.

Having died and been reborn,
They will have bodies with claws.
They will experience a series
Of lives in the lower realms.

2.1.b.1.c) Secret

The secret of outer is not speaking harshly of others. The same text says:

Always speaking harshly
Brings karma for former lives
And builds up more for later,
Beings without kindness are angry
Even with their friends.

They overturn even the Dharma.
When they die and transmigrate
These very arrogant people.
Will go to the lower realms.

2.1.b.2) Inner

As for the inner:

2.1.b.2.a) If one reviles those who speak the Dharma, that is the outer.

2.1.b.2.b) If those who practice, that is the inner.

2.1.b.2.c) If those who meditate, that is the secret.

The Array of Samaya Tantra (dam tshig rnam par bkod pa’i rgyud) says:

Those who are abiding in the discipline of mantra,
If they make exaggerations and denigrate,
Speaking reviling words and being critical
of those who teach the Dharma and of practitioners,
And individuals who meditate on Dharma,

Having been diminishers of the devotion of others,
They also are diminishers of their own possessions.
Certainly their own dharmas have been forgotten by them.
Against their expectations they will be mistaken,
Experiencing measureless sufferings in the lower realms.

2.1.b.3) Secret

2.1.b.3.a) The outer of secret is reviling and denigrating one’s vajra brothers and sisters.

2.1.b.3.b) The inner is to speak disparagingly of the guru’s consort and close retinue.

2.1.b.3.c) The secret is denigrating the guru.

The Tantra of Uniting the Two Mudras (phyag rgya gnyis sbyor gyi rgyud) says:

With Vajra brothers and sisters,
The consort and retinue,
If we should speak words
That violate in our speech,
For ten hundred million kalpas
Within the three lower realms
We will suffer especially
Unendurably harshly.

Beings who experience this
As a present sign
Of what they formerly did,
In their successively experience,
By former deeds, during this life,
Will be low in station
Even if formerly high.
As soon as they are reborn
They will experience this.

As for the karmic destiny
They produce in this life In this life, as servants,
The karma of speech they hear
Will come from the tongues of the retinue
And other lesser beings.
The stream of speech which is pure
Of the incidental will cease.

With the guru’s wife and children,
And whomever else may be close,
If we violate the command,
Transgressing in our speech
The karma is twice the former.

Of the guru in particular
If root and branch violations
Are spoken in our speech,
If we speak exaggerations
Or denigrating words,
It is a thousand times worse.^[5]

The ripening is unbearable.
Though separation us gradual, from the holy guru,
This is experienced at once.

2.1.c) The samayas of mind

The samayas of mind are also three times three.

2.1.c.1) Outer

2.1.c.1.a) Outer

As for the outer of outer, ill-will is abandoned. The Tantra of Receiving the Essence (snyin po’i don rnam par len pa’i rgyud) says:

Those who to vajra holders
Of the mantrayana
Either others or themselves
Harbor malicious ill-will,

Their bodies will have lesions.
For every time they have done this,
Receiving 5000 bodies,
They will surely be born in Hell.

2.1.c.1.b) Inner

The inner of outer is abandoning craving and malice. The Meteoric Iron Blazing Like Fire ()gnam lcags me ltar ‘bar ba’i rgyud) says:

For an ordinary being,
If the mind of ill-will arises
Their evil deed will be equal
To an ordinary person
Who has cut off 300 lives.

If embodied ones go wrong,
With one who abides in mantra,
Possessing signs of the teachings,
It is a hundred times that;

With vajra brothers and sisters
It is seven times more again;
With a guru of tantra
Still a hundred times more;
And with one’s own root guru
A hundred thousand times.

2.1.c.1.c) Secret

The secret of outer is perverting the doctrine of oneself and others. As for a person who does this, the Great Array (bkod pa chen po) says:

If we make a wrong path which degrades the Dharma,
Of our own doctrines or the doctrines of others
And therefore violate this root samaya,

In the earthly realm the sufferings of fire
Will be experienced for a very long time.
By the wrong views of our own doctrine arising,
There will be no way to be free from Hell.

2.1.c.2) Inner

2.1.c.2.a) Outer

2.1.c.2.b) Inner

2.1.c.2.c) Secret

From the three of inner mind,

1. the external is wrong action,
2. the internal is wrong meditation
3. the secret is wrong view.

What is wrong is to be abandoned. The Tantra of the Crystal Palace (shel gyi khang bu brtsegs pa’i rgyud) says:

Wrong view, meditation, and action,
These are the great wrong path.
All the sufferings of beings
Will ripen within the mind.

2.1.c.3) Secret

2.1.c.3.a) Outer

2.1.c.3.b) Inner

2.1.c.3.c) Secret

As for the three secret ones,

1. The external is not paying attention to the meditation and action.
2. The inner is not paying attention to the yidam deity.
3. The secret is not paying attention to the guru and one’s vajra brothers and sisters.

The Vast Lotus Expanse (padma klong yangs) says:

One whose action of mind is frivolous
Transgressing in the dharmas of attention
Who has not properly turned the mind to them,
With destroyed and violated intention
Will suffer in the Unremitting Hell.

Remedy violations of every aspect of these and try to confess them. That completes the teaching of the root samayas.

2.2) The five times five branch samayas

2.2.a) The samayas of the five things to be known.

Since all dharmas are primordially enlightened, it should be known that:

1. the five skandhas are the five fathers,
2. the five elements are the five consorts,
3. the five consciousnesses are the five bodhisattvas,
4. their five objects are the five female bodhisattvas,
5. the five collections of thoughts are the five mandalas.
6. (???)

The Array of the Three Samayas (dam tshig gsum bkod) says:

First as for the samayas of things that should be known:
The five skandhas, elements, and consciousnesses
The five organs, and their objects, and such things
Are in nature the deities and the mandala.

It is also explained like that in the All-creating King.

2.2.b) The five samayas that are to be performed

These are great samayas. By those who are capable, when they are performing benefits for others, there may be cutting off life, taking what is not given, impure conduct, and false speaking. The same text says:

As for the samayas to be performed
Tana, gana,^[6] and taking what is not given
Impure acts, as well as speaking falsely,
As for these, those wise in skillful means,
If they see that harm will come about

From lack of doing these five, then they will do them. Also the Bodhisattva-pitaka says:

For those who have great skillful means,
The kleshas are the limbs of enlightenment.

In accord with that explanation, without being bound up with one’s own benefit, acting when there is an opportunity to benefit others is as taught previously.

2.2.c) The samayas of the five things to be accepted

Excrement, urine, rakta, white bodhicitta, and human flesh are the five essences.^[7] The former text says:

As for the five samayas of the five to be accepted
They are excrement, and so on, the five samaya substances.

Regarding their qualities the Vajra Tent of the Dakinis (mkha’ ‘gro rdo rje gur) says:

Yogins who are relying on Akshobhya^[8]
Will completely abandon all diseases
And they will always have great brilliance.

As for the vajra sun, It will not grow old.
By Reliance on the vajra Dharma,
We will be enjoyers of all women.^[9]

Living beings’ body arisen vajras^[10]
Are the king who possesses the meaning.
All glorious goals are accomplished.
By that the yogin will be sent to peace.

By the practice of drinking Akshobhya
Our life is prolonged five thousand fold.
Eternity is said to be our throne.

By ten times a million vajra suns.
By Amitayus there is countless life
As limitless as space, Being drawn by seven horses,^[11]
With two vajra suns that are limitless,
Are the roots of gathering samsara.
If the yogins should depend on these,
They are equal to those who have good fortune.

2.2.d) The samayas of the five things that are not to be abandoned

The five poisons or kleshas should not be viewed as enemies, as they are by the shravakas. Being of the nature of wisdom, they should be brought to the path. The former text says:

As for the five samayas of not abandoning,
The five poisons of the kleshas, passion, aggression, and so forth,

So the five kleshas, In the great secret vajra samaya,
Are completely transformed, and so they become the five wisdoms.
The five poisons, not abandoned, are accepted as the five wisdoms.

If the five poisons are dealt with by skillful means, they are not abandoned because:

1. they become associated with the path,
2. they are of the nature of wisdom,
3. they are primordially unborn space,
4. all dharmas are of the nature of equality without accepting and rejecting.

These are called the samayas of not abandoning. The ordinary forms of the five poisons are not made into the path even in vajrayana. In reality, when they are exhausted by skillful means, and bodhisattvas make them into the path, the purified kleshas are gathered into one.

2.2.e) The five samayas to be established

We make an effort to establish the previous five topics within our being. The same text says:

As for the five samayas that are to be established,
The five-fold skandhas, as well as the five elements,
The consciousnesses and objects, are established as the mandala.

Perfecting the three samadhis and the five-fold aspects of ritual.
The mandala of the five families of victorious ones is established.
Therefore, our minds should strive In these samadhis and rites.^[12]

The three samadhis are:

1. 1the suchness samadhi
2. the all-illuminating samadhi
3. the cause samadhi

The five rites are:

1. visualizing the deities
2. reciting mantra
3. meditating in samadhi
4. abiding in samaya
5. striving to make offerings and torma

As for these, they are according to the miraculous emanations of secret mantra in general.

According to the Secret Essence there are five root samayas, ten branch samayas, and four great samayas, nineteen altogether. The root five are:

1. not abandoning the three jewels
2. reverence for the guru
3. not cutting short mantras and mudras
4. being kind to those who genuinely abide on the Mahayana
5. not speaking the secret to others

The same text says:

Not abandoning the matchless, reverencing the guru,
Not cutting the continuity of mantra and mudra,
Being kind to those who abide on the genuine path,
Never telling the secret to those who are outsiders.
These are the five included in the root samayas.

Within the ten branches are the five samayas of not abandoning. The same text says:

Ignorance and passion,
Aggression, pride, and envy
These are the five samayas
Of not abandoning.

As for the samayas of the things to be accepted it says:

The red and white essences, human flesh, and excrement
Are the pure vessel and essence and should not be rejected.

The great samayas are the fundamental four, regarding cutting off life and so forth.

In new translation mantra, samayas to be kept and samayas to be performed are distinguished. As for the first, fourteen root downfalls and so forth are explained in their particular traditions. As for the second, knowing the nature of the five meats and five amritas, they should be enjoyed.

The five meats are those of the cow, elephant, dog, human, and horse. The five amritas are excrement, urine, semen, blood, and brains. As for the benefits of eating these, the Shri Guhyasamaja says:

As for the high samaya of eating human flesh,
The excellent three vajras will be established by that.

As for the high samaya of eating excrement,^[13]
We will be the leaders of all the vidyadharas.

By the high samaya of eating the elephant flesh,
We have the five attainments of the higher perceptions.

By the pure samaya of eating the flesh of horses,
We will become masters of invisibility.

By the high samaya of eating the flesh of dogs,
All the various siddhis will be completely established.

By the high samaya of eating the flesh of cows,
We become supreme at vajra magnetizing.

Also:

The flesh of cows and horses
Should be eaten as food
If we eat no other food,
Great minded bodhisattvas
And buddhas will be pleased.

also it says there:

Excrement and semen,
Blood and all the others,
Should be offered to deities.
When this is done the buddhas
And bodhisattvas are pleased.

If one does not have them, make food in their form and so forth or visualizing them, eat them. The same text says:

As for pure human flesh
If it is fully visualized,
We gain all the secret siddhis
Of body, speech, and mind.

Also:

If none of the meats are there,
We can visualize them all.
Performing this vajra union,
We will be blessed by the buddhas.

By practice of these actions like those of worldly degraded people, liberated from all attachment, we will have the virtues of being without good and evil, pleasing the dakinis and mahasiddhas, and so forth.

2.4) How to guard these samayas

They are guarded by means of mindfulness, attention and conscientiousness, shame, and having fear and reverence.

As for mindfulness, not forgetting the details of samaya, and what is permitted and prohibited, keep them in mind. Day and night make vows of bodhicitta and confessing and vowing to refrain.

As for conscientious attention, having examined to see whether the three gates abide in samaya or not, if anything that done goes against samaya, abandon it. What does not go against it, practice.

As for being careful, as we are careful about great enemies and friends, since when samaya is harmed and there is danger of going to the lower realms, hold it very tightly.

As for shame, if samayas proclaimed before the guru are transgressed, thinking that no one is lower than ourselves, exhaust or avoid the slightest fault of the root and branch violations depending on oneself.

As for decency, the guru, yidam, dakinis, and great beings are decent individuals. If one thinks they have been agents of degradation, depending on others, guard against that.

As for guarding fear, having thought of our faults of transgression against samaya, we should not let go of samaya even if we die.

As for guarding devotion, inspired by the great benefit, devotedly guard samaya.

2.5) The meaning of the word, “samaya,” dam tshig in Tibetan.

There are two meanings. If what is true and holy “dam” is guarded, non virtue is burned away, “tshig.” Also, if we transgress what is true and holy in body, speech and mind, we will burn in the fires of Hell. The Tantra of the Array of Samaya (dam tshig rnam par bkod pa’i rgyud) says:

SA, in producing that level
If, MA, it is not transgressed,
All the siddhis will be bestowed.
If this is YA damaged and weakened,^[14]
DAM, it must be restrained
If this should be let go,
That is called transgression,
If that is transcended, TSHIG,
We experience fires of suffering.

As for the benefits of guarding samaya, within this life all our wishes will be established, everyone will be pleasant to us, all the dakinis will bless us, all the accumulations will be gathered, and no obstacles will arise. Even if our effort and powers are minimal, as long as samaya is not transgressed, in seven lives or sixteen we will certainly be liberated, attaining ultimate buddhahood. The Secret Essence says:

By our abiding within the samaya of equality
The equality of the great perfection will be gained.

The two bad consequences of transgression within this life are that everyone will be unpleasant and there will be many diseases and obstacles. What we want will not be established. Even if it rains, little will grow and so forth--everything we do will go wrong, and various kinds of unpleasantness will arise; later we will go to the great Hells. The same text says:

Those without root defilements
Need not struggle to cure them.
Not a moment or “instant” is done.
No “faults” or “transgressions” will rise.

But if root samayas are broken
All practice will go wrong.
Various unpleasant fruitions
Are gathered in spite of ourselves.

If the branch samayas are broken,
Without attaining fruition,
We fall to the lower realms.

The Two Segments says:

Snakes who tell the secret and thieves who steal the Dharma,
Set their fires of suffering over all the earth.

Also it says:

Plagues and harmful diseases
Tyrants, fires and serpents,
Floods, dakinis, and bandits
Vicious attacks of demons
And agents of perversion.
Destroyed by such assassins,
Beings will fall into Hell.

2.6) Means of confession

Now the means of confession are explained.

2.6.a) Divisions

Divided by time, all transgressions are of four kinds:

1. not longer than a day is going against samaya.
2. less than a month is a fault.
3. a breach is more than that up to a year.
4. up to two and three years is severance of samaya.

Transgressions up to these, if confessed with great exertion, can be purified. It is taught that confessions of transgressions that cannot not be purified will not be received by someone like a guru. The Tantra of the Array of Samaya says:

Generally for the different samaya transgressions
The division is distinguished by the time.
Going against samaya is violation
Which has lasted not longer than a day.
If we make confession of the object
It is fully remedied by that.

A fault of samaya lasts up to a month.
It is remedied by strong remorse.
If we breach samaya for a year,

Uninterrupted confession will remedy that.
A longer time of up to two or three years,
Is said to be a severance of samaya.
It is repaired with immensely strong confession.

If the transgression has been more than three years
Then it will be simply incurable.
If it is received, both master and student burn.
Certainly also in the earthly realm
They will only suffer continuously.

Transgressions are classified either depending on the essence or on time. Those known by the essence are transgressions of the root and branch samayas described before. For those depending on time, the degree of transgression depends on how soon it was confessed. By teaching these, the divisions are fully explained. As for how to amend, the same text says:

Going against samaya is confessed With the performance of a vajra feast.
Transgression may be remedied by our possessions.
Breaches may be repaired with our spouses and children,
Along with possessions and acts of body, speech, and mind.
Severance, however, is remedied with our lives.

Faults up to a day are remedied by a ganachakra or vajra feast. Having joined these palms before the guru and so forth, say:

Guru, great vajra holder please consider me. For me by the power of confusion such and such errors have arisen. These, which I purify by confessing, I supplicate you to purify.

Say this three times, with lamentation and remorse. Later commit yourself to keep trying not to do these things again. By the gate from which the transgression arose, as an antidote do homage and so forth.

For violations up to a month, offer your cherished possessions to the person who was the object. Then remedy with a ganachakra as before.

For those up to a year, in addition to that, impoverish yourself, and offer your cherished spouse and children.

Up to three years, also with strong effort accomplish heavy deeds of sacrifice for the sake of others, gurus, and so forth.

Moreover, transgressions done in dreams, and bad lapses of slandering others should be told. Examining to see what was said of others in speech or mind, even in fun, all these should be confessed. The Great Array says:

To the guru and close retinue
To vajra brothers and sisters,
Not the smallest evil
Of spoken words should be said,
In nuance or reality.
Or arisng in dream or mind,
Confess them mentally.

If real and mental faults,
Remain ungrasped by memory,
Passed by and not confessed,
Pulled down we go to Hell.

When we have done these, we will be liberated from the transgression by: performing feasts, fire offerings, and service to the guru in body and speech, requesting empowerment, doing the hundred syllable mantra in the four periods, offering mandalas, trying to establish the ten virtues such as furthering life, reciting sutras and dharanis and so forth, expressing the virtues of others, telling one’s hypocritical transgressions to all tantrikas in the ten directions, wishing for virtue, pleasing those who rejoice in it, and meditating in samadhi and on kindness and so forth, the four immeasurables, etc.

To confess and remedy offenses worthy of Hell, if this is done on the eighth day of the lunar month, all transgressions up to that time will be remedied, it is taught:

2.6.b) The Liturgy

In the space in front visualizing the guru, yidam, and assembly of deities of the mandala, prostrate, make offerings, and confess the evil deeds.

Then, from their body, speech, and mind, there arise red, white, and blue light rays. By their dissolving into one’s own body, speech, and mind, all transgressions and defilements are purified. After the evil deeds and obscurations of all sentient beings are also purified, they become light and dissolve into the heart center of the guru.

Here, however long, as the mind rests next in equality like the sky, as we do the dedication, it is excellently taught that all transgressions will be purified.

As for the measure, if the obscurations have been purified, in dreams we will be dressed in white, we will reach the peaks of mountains, the sun and moon will rise together and so forth. That completes the presentation of samaya.

Footnotes and references:

[1]:

mi tshangs spyod pa. For persons with views and disciplines of chastity, such as monks and nuns, refraining from sex. For others, refraining from improper sexual objects, as explained above.

[2]:

External samaya of body... Omitted for ,metrical reasons

[3]:

Ie the path for removing defilement

[4]:

This was the outer.

[5]:

Worse than the former. Omitted for metrical reasons.

[6]:

tana gana = sbyor sgrol, union and liberation. Liberation sometimes = killing. The other action is consuming intoxicants in feast practice. These five are the negation of the five precepts of getsul  vows  or  which  often accompany refuge vows for lay disciples.

[7]:

The five amritas.  some versions have brains instead of human flesh.  rakta: menstrual blood, thought to be the feminine contribution to an embryo. White bodhicitta, semen,

[8]:

Literally “immovable.” Also a secret symbol for urine.

[9]:

bud med is a common word for women. Literally it means “indispensable.” This verse seems to refer to menstrual blood.

[10]:

Vajra substances, these five amritas.

[11]:

An epithet of the sun.

[12]:

Samadhis and five rites.  Omitted for metrical reasons.

[13]:

Human excrement. Omitted for metrical reasons.

[14]:

yang ba.