English
The body arises. Thus, body and nāda (sound), consciousness and non-duality, are three. From consciousness, nāda arises. From that, the body also manifests. When both are accomplished as manifestations, by whom is consciousness manifested? Consciousness is for the sake of luminosity. That is not born of itself. What does that also generate? How is that called birth? Therefore, nāda and body, these two are without birth. Since both are accomplished as unborn, the unborn is said to be true. Thus, all beings are unborn, and their nature is luminosity itself. By the mind of ignorance and suffering, it is designated as birth. Since that itself is completely pure, this great lord abides with compassion. Hevajra is inseparable, and it is taught in purity. Thus, the utterly pure mind is the Great Black One. The two arms possess the nature of the five wisdoms and are without the Prajñā Mother. The four arms are blue, white, and black, hence the inseparability of skillful means and wisdom. The six arms are blue and ashen-white; blue is white and black. Ashen-white is red; therefore, the six arms are the skillful means and wisdom of the three vajras, which are non-different. The sixteen arms are the three vajras with three faces of black, red, and white. The mixture is the non-duality of the three vajras. The remaining faces are like bees. Thus, there are eight faces due to the distinction of the four joys. The sixteen arms are due to the complete purity of skillful means and wisdom. These four Herukas—two arms, four arms, six arms, and sixteen arms—should be regarded as inseparable from the wisdom mandala and the commitment mandala, even more than the lama. The third chapter of sequential division. The detailed explanation of Hevajra, the sequential division of deities from the supremely clear union, is the third chapter. Chapter Three: The Chapter on Deities.