Treasury of Esoteric Instructions

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published by Snow Lion Publicmions

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Treasury of Esoteric Instructions

An Explication of the Oral Instructions of the Path with the Result

LAMA DAMPA SbNAM GYALTSEN

Translated and edited by Cyrus Stearns

SNOW LION PUBLICATIONS ITHACA, NEW YORK

Snow Lion Publications P. 0. Box 6483 Ithaca, NY 14851 USA (6o7) 2.73-8519 www.snowlionpub.com

Copyright© 2.011 Tsadra Foundarion and Cyrus Stearns

All rights reserved. No part of this book may be reproduced without prior written permission from the publisher.

Primed in USA on acid-free recycled paper. Designed and typeset by Gopa & Ted2., Inc. ISBN-10: 1-55939-337-8 ISBN-13: 978-1-55939-337-9

In memory of Chogye Trichen Rinpoche (1919-2007), glorious Hevajra himself

According to the stated wish of His Holiness Sakya Trizin, this book is intended only for people who have received the complete teachings of the Path with the Result (Lamdrc!).

Contents

Foreword by His Holiness Sakya Trizin

xm

Translator's Introduction

1

VajraLines by Virupa

7

Treasury ofEsoteric Instructions: An Explication of the Oral Instructions of the Path with the Result by Lama Dampa Sonam Gyaltsen

19

BooK ONE: Homage and Promise to Explain

25

BooK Two: Establishing the Actual Treatise

41

Section One: 1he General Meaning

43

Section Two: 1l1e Meaning of the Words

52

Subsection One: llte Extensive Path

53

One: 1l1e Path Part One: llte Path ofSa!Jtsara and Nirval).a in Common

54 55

Chapter One: llte lluee Appearances

57

Chapter Two: 1l1e lluee Continua

71

Chapter lluee: 1l1e Four Authentic Qualities

198

Chapter Four: 1l1e Six Oral Instructions

204

Chapter Five: 1l1e Four Oral Transmissions

223

Chapter Six: 1l1e Five Dependently Arisen Connections 226

viii

Treasury ofEsoteric Instructions

Chapter Seven: Protection from Obstacles on the Path for a Yogin Who Is Over Inclined toward Method or Wisdom Part Two: 1he Mundane Path Chapter One: A General Classification of the Path Chapter Two: 1he Meaning of the Words I. lhe BriefPresentation of the Causes for the Arising of Meditative Concentration II. An Extensive Presentation in a Condensed Form III. 1he Presentation of the Path Free from Hope and Fear IV. 1he Path Presented as the Four Tests V. 1l1e Presentation of the Applications of Mindfulness as the Cause VI. The Presentation of the Perfect Renunciations as the Result VII. The Presentation of a Final Summary of1l1em Part Three: lhe Transcendent Path Chapter One: A General Classification of the Path Chapter Two: 1l1e Meaning of the Words I. lhe Presentation of the Six Levels of the Vase Initiation II. 1l1e Presentation of the Four Levels Included in the Secret Initiation III. 1l1e Presentation of the Two Levels of the Initiation of Primordial Awareness Dependent on an Embodiment ofWisdom N. lhe Presentation of the Half Level of the Fourth Initiation

234 261 263 271 272 319 323 328 329 333 343 345 347 350 351 364

375 385

Two: 1l1e Presentation of the Ultimate Results Achieved through 1l1ose Paths

400

11uee: A Condensed Presentation of the Treatise

405

Subsection Two: 1l1e Presentation as the 11uee (Profound, Medium, and Inferior) Paths

407

Contents

BooK THREE: 11te Presentation of the Completion of the Treatise

ix

409

Appendix: Complete Outline of the Treasury of

Esoteric Instructions

413

Glossary

437

Notes

443

Bibliography

465

Index

469

VAJRA NAIRATMYA

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Foreword

HIS HOLINESS SAKYA TRIZIN

Head ofthe Sakya Tradition ofTibetan Buddhism

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HE VENERABLE LORD Mafijusri himself, the single embodiment of the primordial awareness ofall the conquerors ofthe three times, has manifested in the immaculate Khon family as expert and realized persons who have remarkably expanded the entire doctrine of the explication and practice of sutra and mantra by upholding, protecting, and spreading it. Of those who have successively appeared and carefully cared for creatures in the north of the world with the complete Dharma and fine material things, this king of Dharma in the three realms, glorious Lama Dampa, the protector ofliving beings, the Dharma lord Sonam Gyaltsen Palsangpo, the banner of whose famous name waves in a hundred directions, was a second Sakyamuni for the northern regions and the lord of all realized experts. In the residence known as the Shalu Khangsar of the Rinchen Gang palace of glorious Sakya, the source of numerous precious qualities, Lama Dampa was born along with many marvelous and miraculous signs on the morning of the eighth day of the Vaisakha month in the Water Mouse Year of the fifi:h Tibetan cycle (in the year 1312 of the Western calendar), as the son of the father Dakchen Sangpo Pal and the mother Machik Shonu Bum. From the moment of his birth, he was untouched by faults and his mindstream was rich with good qualities. From when he learned to speak, it was known everywhere that a person free from childish beha vior and possessing supreme confidence and great energy ofbody, speech, and mind had arrived. When he reached the age of three, Lama Dampa requested the reading transmission and oral instructions of Mail jusri Arapacana in the

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Foreword xv

Sakya tradition from master Sangpopa ofDromonchen. 1he master also accompanied him in the practice and, when he meditated for about three months, an unimpeded wisdom arose. He thus honored Mafi.juSt-i at the beginning of all his compositions. He studied the TwtrPart Hevajra Root Tantra in the presence of master Rinchen Palsangpo and thoroughly mastered it. At the age of eight, in the midst of numerous upholders of the Tripi~aka at Rinchen Gang, he clearly taught the tantra in accordance with the many infallible systems of numerous expert and realized masters oflndia and Tibet, and those ofhis supreme ancestors, thus displaying his great learning. All the upholders of the Tripi~ka were amazed and proclaimed his great fame. At the age ofeleven Lama Damp a accepted the vows of a layman from the great master Kunga Lodro and awakened the enlightenment mind in accordance with the Madhyarnaka tradition. He received and mastered limitless initiations, reading transmissions, and esoteric instructions, such as Cakrasamvara, Hevajra, and the yoga tantras. At the age ofseventeen he received ordination from the great upholder of the monastic code, the great abbot Sonam Drakpa, and so forth, and was given the name Sonam Gyaltsen Palsangpo. 1hen, relying on the great abbot Sonam Sangpo, Pang Lotsawa Lodro Tenpa, and others, he perfected the study of siitra, mantra, and the fields of knowledge. At the age of twenty he received complete ordination from the upholder of the monastic code, the great abbot Sonam Drakpa, and so forth. In particular, considering the pratimok~a to be the foremost sustaining condition for the doctrine in general, this lord kept the 253 rules of discipline for a fully ordained monk, such as abstaining from meat, alcohol, afternoon food, and so forth, precisely as taught in the monastic code, down to the minor points of practice, thereby becoming the crown jewel of all upholders of the monastic code. Inwardly, Lama Dampa's mindstream was nourished by the awakening of the relative and absolute enlightenment minds, and, secretly, by training in the twenty sacred commitments of an upholder of pure awareness. Endowed at all times with the pristine sacred commitments and vows, such as those of confession and restraint continually and on special occasions, he reached a high level of realization. 1he illuminating light rays ofhis explication, disputation, and composition for the benefit of others radiated in the ten directions, producing

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Foreword xvii

as his spiritual sons many great persons of different traditions who were famous in the glacial land, such as the master Palden Tsultrim, the omniscient Longchen Rabjampa, the greatlord Tsongkhapa, the great translatorJangchup Tsemo, KarmaJamcho, and [Tai Situ] Jangchup Gyaltsen. Then, to urge lazy people toward diligence and to produce renunciation in those clinging to permanence, during the late evening of the twenty-fifth day of the sixth month in a Rabbit Year (the year 1375 of the Western calendar), when Lama Dampahad reached the age of sixty-four, at glorious Samye he demonstrated with many marvelous signs how the mind departs into the basic space of phenomena. As for this excellent being's compositions, which offered immense support to the continuity of the doctrine, seventy-nine Dharma works existed, such as three (extensive, medium, and condensed) commentaries on the Pramdr,zavdrttika, a commentary on the Abhisamaydlmrtkdra, and manuals of guidance for the Path with the Result. Of those, this composition with the supreme taste and nutrient of the profound meaning, and possessing wonderful beneficial qualities, is famed as the Treasury of Esoteric Instructions: An Explication ofthe Treatise. For people of acute faculties, the peerless Teacher, great Vajradhara, taught the ]antra Trilogy of glorious Heva jra, the king ofall tantras. 1he fearless Lord ofYogins, glorious Virupa, taught the entire profound quintessence of their intended meaning. First, beginning with the presentation of the path of the three appearances to show that both the appearances of sarpsara and of nirvaJ)a arise as the experiential appearance of a yogin, up through the thirty protections of method and wisdom for protection from the many obstacles on the path of the three gatherings ofthe essential constituents, Virupa presented the path of saJ!ISara and nirv3J?,a in common by dividing part of the treatise of the vtzjra Lines into seven sections, combining the mode of existence of the entire environment and its inhabitants in the three realms of saq1sara with the activities and vast domains of the three kayas of nirvaJQ.a. Second, because the dependently arisen connections must be aligned with effort, like the wheels of a cart that have not been perfected, he presented the mundane path of bringing the wheels into sync by dividing part of the treatise into seven sections. lhird, since meditative concentration arises without interruption when the five dependently arisen connections are always effortlessly aligned, like the wheels of a cart that have been perfected, he presented

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Foreword

xix

the transcendent path of turning the wheels by dividing part of the treatise into four sections. In short, Viriipa formulated a brief explanation of the Path with the Result, the gathered quintessence of the complete and unmistaken esoteric instructions of all the stages of the paths of siitra and mantra, the Vajra Lines possessing eleven great qualities, this small treatise that is like a wish-fulfillingjewel. In the east, to the north ofJambudvipa that is bordered by the ocean, there have been many treatises ofcommentary on the intention of the Vajra Lines. However, this Treasu1-y ofEsoteric Instructions, the commentary composed by the sovereign of the doctrine, Lama Dampa Sonam Gyaltsen Palsangpo of the Khan family, has many special qualities, and is clearer and more easily understood than others, suitably elaborate, and precise in drawing out the key points. Its use for spreading the explanation has also been very extensive. Nowadays, with the sophisticated connections of travel in the world, many people in foreign countries are also engaged in serious study and reflection in the field of Buddhism in general and, more specifically, striving to carry out study, reflection, and meditation on the basis of the treatises of secret mantra. Corresponding to their needs, Mr. Cyrus Stearns has overcome the difficulties and, after detailed comparative investigation, translated into English the root text of the Vajra Lines together with the Treasury ofEsoteric Instructions: An Explication ofthe Treatise. I am certain that this will yield immense beneficial and virtuous results for study, reflection, and practice by numerous seekers. I sincerely rejoice and, with virtuous prayers for all the present and the future, thank the translator and everyone who provided assistance. Sakya Trizin Rajpur, India October 14,2001 Good fortune!

VAJRA NAIRATMYA

Late sixteenth-century painting. Collection of Navin Kumar.

Translator's Introduction

T

Vajra Nairatmya, who is the consort of Hevajra, originally transmitted the teachings of the Path with the Result, or Lamdre (Lam 'bras), to the great Indian adept Viriipa (ca. seventh-eighth centuries). When Viriipa formulated her succinct instructions, they became known as the Oral Instructions, together with the Esoteric Instructions, ofthe Path with the Result (Lam 'bras bu dangbcas pa'i gdams ngagdangman ngagtubcaspa), which is usually referred to simply as the TlajraLines (RdtJ rje'i tshigrkang). lhe Path with the Result is a system of tantric theory and practice based generally on all the highest yoga tantras, specifically on the three scriptures known as the Tantra Trilogy of Hevajra, and especially on the Hevajra Tantra itsel£ lhe Vtzjra Lines represents an oral revelation of the distilled essence of these tantras. lhe vajra Lines and all the instructions of the Path with the Result encoded within it were transmitted orally without any written text for at least eight generations. Viriipa first gave the Vajra Lines to his disciple Kii.Qha as a summation of the entire path to enlightenment in the tradition of Buddhist tantra. Kar;ilia spoke the lines to l)amarupa, who taught Avadhiiti.Avadhiiti transmitted the instructions toGayadhara(d. II03). Gayadhara came to Tibet in 1041 and taught the great Tibetan translator Drokmi Lotsawa Shakya Yeshe (993-1077?). Drokmi memorized the lines in the original Indian dialect and then spoke them in Tibetan to his disciples who received the Path with the Result. lhe Vajra Lines, now in Tibetan, continued to be memorized and passed down in an oral transmission until the time ofSachen Kunga Nyingpo (ro92.-l158), who finally wrote it down when he first taught the Path with the Result in II41, exactly one hundred years after the arrival of the tradition in Tibet.' Sachen Kunga Nyingpo received the Path with the Result from Shangton Chobar (ros3-l13S) during a period of four years beginning HE TANTRIC GODDESS

2.

Treasury ofEsoteric Instructions

in m.o. He spent the next eighteen years in intense practice, forbidden by Shangton from teaching or even mentioning the name of the instructions. In 1138, when he was forty-six years old, Sachen experienced an extraordinary visitation from Vitiipa himself, who bestowed on him the direct transmission of the Path with the Result.2 When the eighteen-year restriction expired, Sachen first taught the Path with the Result to Aseng Dorje Tenpain 1141 and placed the VajraLines in writing for his benefit. From II41 until his death in ns8, Sachen is said to have written about eleven commentaries explaining the cryptic meaning of the Vajra Lines. Other important texts to further explain the teachings were also written by Sachen's sons,Jetsun Drakpa Gyaltsen ( II4 7-12.16) and Lopan SOnam Tsemo(n42.-82.), and by his other disciples such as PhakmodrupaDorje Gyalpo (u10-70). lhe most essential of these works were edited by Drakpa Gyaltsen into a collection that came to be known as the l'ellow

Volume (Pod ser). lhe next influential commentary on the 1/ajra Lines was written by Marton Chokyi Gyalpo (c.1I98-c.12.59). In the text known as Account

ofthe ·words ofMy Manjulri Master (Jam dbyangs bla ma'i g.sung sgros) or as Mar's Explication of the Treatise (Gzhung bshad dmar ma), Marton recorded his teacher Sakya PaJ)Qita Kunga Gyaltsen's (u82.-12.51) explanations of Viriipa's work. Marton's commentary was proofread and praised by Sakya PaJ)Qita himsel£ No separate reading transmission for the Account ofthe Words ofMy Maf9u!ri Master exists today, but the transmission of most of its contents has survived by virtue of inclusion in the Treasury ofEsoteric Instructions (Man ngaggter mdzod) written by Lama Dampa SOnam Gyaltsen, for which there is a transmission. Lama Dampa, who was the fi.fi:eenth throne holder ofSakya, composed a monumental collection of esoteric instructions on the Path with the Result between the years 1342. and 134 7· His collection became known as the Black Volume (Pod nagma) because of the color of the doth in which these texts were wrapped. With the Black Volume, Lama Dampa created a cohesive group of works that cover virtually all the major topics of the Path with the Result. lhe main text of the volume, entitled Treasury of Esoteric Instructions, was written in 1342.. lhis commentary on the Vizjra Lines is one ofthe masterpieces ofthe Sakya tradition. Here Lama Dampa draws heavily from two of Sachen's eleven commentaries-the Explica-

tion of the Treatise

ofthe Path with the Result for the Benefit ofthe Sons

Translator's Introduction

3

(Lam 'bras gzhung bshad sras don ma) and the Explication ofthe Treatise for Nyak (Gzhungbshadgnyags ma)-and from Marton's commentary on the Wzjra Lines, while also fully incorporating several other small works by Sachen, Drakpa Gyaltsen, and Sakya Pai:1Qita.3 Lama Dampa's text was the last major commentary on the JajraLineswritten in Tibet, and represents the culmination of the tradition of commentary on Virupa's work. It is also considered to be a commentary on the meaning of Sachen's two previously mentioned treatises. 4 Together with the eleven commentaries of Sachen and the work of Marton, the Treasury ofEsoteric Instructions has since remained one of the essential texts for the study of the Vajra Lines. lhe Tibetan text of the Vajra Lines (Rdo rje'i tshig rkang) is available in a number of editions that vary to a considerable degree. lhis English translation is primarily based on the version published with Sachen's

Explication of the Treatise of the Path with the Result for the Benefit of the Sons (Lam 'bras gzhung bshad sras don ma). Several preferable readings found in the edition published in the Yellow Volume (Pod ser) have also been taken into account. Both these Tibetan editions of the Vajra Lines have clearly undergone alterations over the centuries. Some of these changes are very significant and some merely reflect the attempts of unknown editors to update archaic terms and spellings. Where important variations exist between these two editions, the version that seems to have been followed in Lama Dampa's commentary has been chosen for the translation. Only the most significant of these textual variants have been mentioned in the endnotes. lhe small subscript numbers in the translation ofVirupa's Vajra Lines indicate the page numbers in the translation of Lama Dampa's commentary where the explanation of each phrase or word can be found. lhese subscript numbers are placed at the end of the phrases to which they refer, which are ofi:en explained out of sequence in the commentary. lhe numbers in brackets are the page numbers from the Tibetan text of the Vajra Lines published with Sachen's Explication ofthe Treatise ofthe Path with the Result for the Benefit of the Sons, found in volume 12. of the Saskya-pa Lam- 'bras Literature Series. Citations from Tibetan works in the endnotes are identified either by arabic page number (p. I, p. :z., etc.) or Tibetan folio number(za, 1b, :z.a, :z.b, etc.). lhe Vajra Lines consists almost entirely of mnemonic phrases that list topics in a cryptic, unelaborated form. lhese lines are called vajra

4-

Treasury o/Esoteric /mtructiom

or adamantine because they are extremely difficult to penetrate without instructions from a master of the tradition. However, when they are understood, they are like a magic gem that fulfills all wishes. Dezhung Rinpoche said that in his own experience it was necessary to read a text at least ten times to gain an understanding of the contents. And he was not even speaking about this specific material, which is often exceptionally difficult. Concerning the teachings of the Path with the Result, Rinpoche said that even his master NgawangLekpaRinpoche (1864-1941) hoped to go to the paradise of Sukhavati when he passed away, because there he would be able to ask Sachen and Sakya PaQ4ita for further clarification of certain points in the teachings. So, needless to say, my understanding (and thus this translation) is certainly not perfect. The published version of the Tibetan text of the Treasury ofEsoteric Instructions (lvf an ngaggter mdzod} is found in volume 16 of the Sa-skyapaLam- 'bras Literature Series. Unfortunately, the published text contains many serious scribal errors. In the opinion ofKhenchen Appey Rinpoche (1927 -2010 ), it would seem that the transmission of the physical text was not carefully maintained. Fortunately, an unpublished manuscript copy of the same work was located in Nepal By comparison of the two texts it has been possible to solve almost all the problems. lhe most important points where readings from the manuscript have been followed instead of those found in the published edition have been mentioned in the endnotes. In the manuscript copy, the words in the body of the commentary that are from the VttjraLineshave usually been highlighted, and, with few exceptions, this convention has been followed in the translation. llms the words in bold font in the prose sections of the translated commentary are the words from the Va jra Lines that Lama Dampa has woven into his explanation, sometimes scattered around, but usually together. Lama Damp a rarely begins a section of his commentary by quoting the phrases of the VttjraLines he is explaining.l11e reader is expected to know the lines by heart and recognize what is being explained. Drokmi Lotsawa also apparently altered some phrases on purpose to make it difficult for anyone to understand if they had not received the oral instructions. A text of this kind would never have been read out of mere curiosity, but only by people engaged in serious study and practice of the Path with the Result. Since readers of the English translation wUl not have memorized Viriipa's text, I have added in bold font the individual lines or words (if

Translator's Introduction

s

Lama Dampa has not actually quoted them) at the beginning of sections in the commentary where they are explained lhe lines are sometimes commented on in a different order than their original arrangement in the 1-~jra Lines, and individual phrases are sometimes pulled out of sentences and commented on out oforder. lhe numbers in brackets in the translation are the page numbers from the published version of the Tibetan text. When possible, these numbers have been placed in the English text at the end of sentences. In the bibliography and endnotes the various references from classical Indian works in the Kangyur and Tengyur are identified according to the numbers in the Tohoku catalogue of the Derge edition of these collections: A Cumplete Catalogue ofthe Tibetan Buddhist Canons (Bka/Jbgyur and Bstan-l;gyur), edited by Haku ju Ui, Munetada Suzuki, Yensho Kanakura, and Tokan Tada. Sendai: Tohoku Imperial University, 1934. When available, the numbers in the Peking edition of the Kangyur and Tengyur are also provided in the bibliography. lhe numbering of sections within the commentary also requires some explanation. lhere are situations where the Tibetan text may say, for example, "lhis has five topics:' and then not begin numbering until the third or founh topic is reached. I have attempted to add the missing numbers (and sometimes subject headings) into the translation. lhe first mention of subject headings in the Tibetan text is also sometimes slightly different than the heading given later when the topic is actually explained. lhe table of contents to the translation mentions only major headings. A full outline of the Treasury ofEsoteric Instructions, including page numbers in the translation for each topic, is given as an appendix at the end of the book. A shon glossary of selected key terms is also provided. lhis glossary and the translation of the J~jra Lines (with some revisions here) were previously included in Taking the Result as the Path: Core Teaching.s ofthe Sakya Lamdre Tradition(© Institute of Tibetan Classics, 2.006. Reprinted with permission from Wisdom Publications). Familiarity with the terms in the glossary will greatly facilitate an understanding of the translation. A hdpful structural commentary to the J~jra Lines entitled A Pleasure Grove Where Satisfaction Arises for the Intelligent, written by JamgonAmeshap NgawangKungaSOnam (1597-1659), has also now been published as a small booklet to accompany this translation of Lama Dampa's work.

6

Treasury o/Esoteric Instructions

In the fall of 1988, His Holiness Sakya Trizin first suggested to me that it would be beneficial to translate Lama Damp a's Treasury ofEsoteric Instructions. In the opinion of His Holiness, the Treasury ofEsoteric Instructions is the clearest of the existing commentaries. Lama Dampa's work presents every aspect of the practice of the Path with the Result and provides an extremely detailed interpretation of all the experiences that arise during progression through the paths and levels. lhis translation of the Treasury ofEsoteric Instructions has been completed only as a result of the blessing of Chogye Trichen Rinpoche, from whom I received the full teachings of the Lamdre Lobshe and the oral transmission of this text, and His Holiness Sakya Trizin, who has patiently encouraged the translation of the text. Both these masters were very generous in explaining difficult terms and passages. lhe exceptionally clear explanations of Khenchen Appey Rinpoche were particularly helpful. Dezhung Rinpoche (1906-87) also kindly explained many crucial elements of the Path with the Result to me long before this project began. At the direction of His Holiness Sakya Trizin, the Vikrama.Sila Foundation bestowed a generous grant for the translation. I am deeply grateful to Eric Colombe! of the Tsadra Foundation for his patient and extremely generous support of this project, and for his altruistic commitment to sponsor a high-quality publication. My heartfelt thanks go to Sidney Pi burn and Jeffrey Cox of Snow Lion Publications for their willingness to publish such an arcane book. Several individuals have made substantial contributions toward sponsorship of the work. In particular, the initial contribution of Kirsty Chakravarty made it possible for the project to begin. Further contributions were later made by Jetsun Chimey Luding, John Deweese, Joseph Ling, Dennis Oliver, and Tai Han Min and Wong Miin. Guru Rinchen Chodar generously made copies of rare manuscripts available. Lama Kunga Rinpoche and Kurt Keutzer kindly read through the translation of the Utjra Lines and offered helpful suggestions. lhe skillful editorial work of Victoria Scott was of great benefit, made possible by a contribution from Kurt Keutzer. L.S. Summer prepared the detailed index. I would also like to thank Steven Rhodes of Snow Lion Publications for his insightful comments and queries about the final version of the translation and for his indispensable help in sorting out problems in the extensive outline of the commentary. Gopa &Te
VajraLines

Viriipa

VIRUPA

Fifteenth- to sixteenth-century painting. After Pratapaditya Pal, Himalayas: An Aesthetic Adventure. Chicago: The Art Institute of Chicago, 2003, p. 238.

After bowing at the lotus beneath the feet of the excellent master, 27 I will write a brief explanation of the Path with the Result. 533 A sentient being. Afflictions. Impure appearance.57 A yogin. Meditative concentration. Experiential appearance. 58 A sugata. Ornamental wheel of inexhaustible enlightened body, speech, and mind. Pure appearance.66 Since Sal11Sara and nirv3I;la are complete in the causal continuum of the universal ground, it is the root continuum.72 For the method continuum ofthe body and so forth, there is the causal initiation with four triads, the seats and so forth, and so fonh. 80 Presentation by means ofthe four fives ofthe creation stage as the path and so forth. 9o Protecting the sacred commitments of meditative equipoise and so forth.J82 Propitiation of the vajra<,iakas and <,iakinis and so forth. 187 With the five sensory objects and so forth, one should please and so forth. 188 Through meditation on the four initiations in four sessions of the path, 190 and in dependence on the body, the obscurations to great bliss cease and enlightenment is clear, so it is the explanatory continuum. 193 Mahamudra, the resultant continuum, is omniscience by means of the four resultant initiations.1 9s [3] After establishing the result by means of the four authentic qualities, 198 the poison of meditation is extracted by the triad free from flaws of contradiction and so forth. 212 Resorting to food, behavior, the vital wind, the drop, and the mudra. 215 lhe bliss of the five clear essences, the five sense organs, and resorting to the nectar without parting from the experience. 21 8

10

Treasury ofEsoteric Instructions

Total release in the four Sa.Ipsara channels219 and the cakras, 220 and the others, and by opening the channel knots at each of the first and last levels, and through ten triads in between.z21 Extracting the poison of the view by meditating on a thought that purifies the mind, which is the path of eliminating entry.206 Resorting to the nectar without the five types of consciousness rejecting the five objects. 21 o Because pure phenomena arise as empty from the beginning, totally release them. 2u lhe oral transmission of secret mantra and four others are unbroken.223 (4] On the basis of an exceptional body, the dependently arisen connections set the limits of an entity.226 lhe dependent nature, which is the dependently arisen connections.zz7 lhe path ofgreat enlightenment.227 lhe authentic quality of the description of the dependently arisen connections between all phenomena. 228 lhe universal ground consciousness, the pure great enlightenment. 228 lhe path is totally completed through five dependently arisen connections.z29 A yogin who is over inclined toward method 234 is protected from obstacles on the path by firm faith, the protection cakra, mantra recitation, mantra knots,236 phenomena as the appearances of the nature of mind, the dependent nature, which is the dependently arisen connections, and, since they are like reflected images, by not parting from the truth of the ocean of reality.237 For wisdom,238 there are the outer maras,239 and a change will come in regard to the two paths and the eight views and culminations of attainment.z40 lhe inner change the ten of the paths and so fonh,z 40 and come if the signs are not known. Protection is through knowing.242 Protection from contamination, obscuration, and loss of the seminal drop.z4s From the path of accumulation,272 the four results separate from the body, speech, and mind of an ordinary person are achieved. 274

Vajra Lines

11

By means of the three modes of gathering the essential constituents, random events occur.27 a One is blessed by the vital winds and mind. 280 Ifone then progresses on the path according to the thirty-seven factors conducive to the objective of enlightenment,282 there are four bases for the miraculous by which meditation is not lost, which are the vital action winds,z 83 and due to the masculine, feminine, and neuter vital winds and the blazing fire of the primordial awareness of direct transcendence, at the first gathering of the essential constituents 284 the channels are opened by the harsh winter wind.285 lhe mind rests, dreams of horses occur, and pains of the channels and vital winds. 285 lhe knot ofvarious channels and so forth. 294 By arresting [five of] the ten, the ground, or root, vital winds and so forth, which have seven specif. ics,287 the branch vital winds gradually cease within.6194 Many drops bloom>194 blending together with the support. 295 Dependent on that, the mind rests within. 295 [s] The five types of consciousness gather within.z95 lhe five aggregates are subdued.m lhe advance and retreat of primordial awareness.196 lhe three triads of visual appearances, dreams, and experiences by which meditation is not lost, like those that are preceded by thought,197 appear as the entire three worlds. 298 If earth dissolves into water, there is mirage.z9a If water dissolves into fire, there is smoke.299 If fire dissolves into wind, there are fireflies.299 Ifwind dissolves into consciousness, there are blazing lamps.z99 If consciousness dissolves into luminosity, it is like the cloudless sky.199 Ifearth, water, fire, and wind gather together with the vital winds and mind, the three worlds appear as though on fire everywhere.300 lhe vital wind of water, and the hairs and body are cold.301 With the vital wind ofwind, there is gathering and diffusion, one flies, and birds appear.301 lhe vital winds of the four elements circulate together, and various goddesses offer dances.302

12.

Treasury ofEsoteric Instructions

Due to the vital winds of the four elements, there is a variety, and smells and tastes.3o3 Together with space, the hairs and body are blissful.3o1 lhe five nectars, the enlightened bodies of the tathagatas, and so forth.304 Frankincense and the sun. Camphor and the moon. 304 Tiny drops in the tiny channels. And stars.305 In the channel strictures and so forth. Tree trunks and so forth. 3o5 The five such as passion and hatred.306 lhe channels of terror, grief, and ghosts.3o6 In the channels of tears. Yawns and tears. 3o7 If the vital winds and mind gather together in the syllables of the six realms that first formed at the navel, there are the dances ofthe six realms, the mantras, being guided there, dreams, and similar experiences, which appear as the entire three worlds.307 From o'l'fl, the meditative concentrations of meditation and so forth.31• If perfectly dissolved in the db, the space of the mother, the three worlds are space.31s If dissolved in the mansion of the great mother Prajfiaparamita and so forth, the dharmakaya is experienced and there is freedom from subject and object.316 From huT(l there is lucidity, buoyancy, and naturally arisen primordial awareness. A very immaculate sky. 316 [6] At the middle gathering of the essential constituents, the channels are opened by a vital wind of reduced harshness.317 Pain of the drops, and stable visual appearances.317 In brief, in the ra/eya and so forth, rak~asa demons and so forth. 319 lhe sound of the one with a bell.310 As with the pristine divine eye, one thinks that everything below the peak of existence appears in the experiences of meditative concentration.319 lhe unexplainable is illustrated,310 and is secret on the five and the ten.321 For the outer dependently arisen connections by which meditation is not lost, there are the three triads of the reversal of the vital winds and so forth, 323 and since the inner five 4akinis and five enlightened

ltlzjra lines

IJ

bodies of the tathagatas enact the dependently arisen connections for great enlightenment,324 it is understood that the attainments come from oneself, and that understanding dears away thoughts of hope and effort.325 By understanding the ma.ras and wrong turns as one's own path and dependently arisen connections, faults are upheld as qualities, and the warmths arisen either in sequence or not in sequence are allowed natural expression.326 Since the devaputramaras come on the path ofone who isoverindined toward wisdom, protection is by means of the four tests. 238 As for the four applications of mindfulness by which meditation is not lost, when objects cease,329 oneself is the chosen deity, the necessity ofthe signs is reflected upon, and,331 because meditative concentration is in equilibrium,332 at the final gathering of the essential constituents the channels are opened by a vital wind without harshness.333 Since the drops gather within the six sensory bases, the six subsequent mindfulnesses are perfectly understood.334 Some nirm~aka.yas are seen.33• As for the four perfect renunciations by which meditation is not lost, the awareness that occurs following the three initiations from the nirmaJ:J.akaya is reflected upon, and the channel of a two-decade lotus lady who is pleasant and so forth is sought.335 Because the essence a is at the tip of the central channel and the mind is entered by the refined slowly-drculatingvital wind and so forth, body, speech, and mind assume the va jra position.337 [ 7] Since the vital winds are suppressed by the drops, the sound of a drum and so forth are not heard because the mara of contentment and so forth have been vanquished. 338 lhe path of the inner buddhas.339 Gone to the peak ofexistence.340 lhe forbearance of emptiness, difficult to bear in relation to birthless phenomena.340 lhe mind lapses into a nonconceptual state in the central channel. When the mind moves, there isJorbearance. 340 Since the phenomena of saq1sarahave been transcended and the phenomena of the path of nirv~a are utterly complete, it is sublime among phenomena.341

14

Treasury ofEsoteric Instructions

In that way, there are the flawed and flawless experiences, and after the vital winds and mind have gathered together up into the externalshape a, what occur on the paths are the essence, the nature, and the characteristic.343 On the transcendent path,352 by means of the path of the outer and inner dependently arisen connections,353 the naturally spontaneous nirma.t).akaya is achieved. 354 Tiuough the path of the creation stage,353 the vase initiation that purifies the body is perfected.352 As the signs of reality, the seven branches of enlightenment, which are the four precious channel mansions and the three principals of the body mat)gala, are seen.353 lhe advance and retreat of thoughts. 354 l11e ability to shake a hundred vast domains of the nirmal)akaya, listen, make a hundred gifts, spread forth a hundred lights, pass down a hundred explanations, and be absorbed in a hundred different meditative concentrations.355 If the channels of the six realms, and in particular the support of human beings, are seen, there is joy and anxiety,356 and shame and disgust.357 l11e indivisibility of Sa.Ipsara and nirval).a, which was presented before by the master at the time of the cause, is realized at about that point.357 Compassion is born. Tears fall. 358 l11e various minds of others are known. One is amused on seeing the various sensory objects.358 Various miracles occur instantaneously because the inner vast domain is seen.3ss [ 8] TI1e outer are not seen without seeing the inner.356 At about that point, the linga becomes firm. 358 As the seminal drop rests at the tip of the vajra, the place of connateness, likewise the body is crazed with bliss, and one swoons.358 Oneself and others are not recognized. 359 l11e inner sign is the cessation of the vital wind by one fingerwidth.359 lhe outer sign is the drops stable in half the genital area. 359 lhe first level of the path of seeing.360 Again the four fourfold initiations from the nirrnat).akaya.360 From the second level of the path of meditation, there is the ability

VajraLines

rs

to shake, and so forth, a thousand vast domains of the nirmal}akaya, and so forth. 361 The qualities and so forth increase.361 Advance and retreat, and so forth, cease.361 The inner sign is the cessation of the vital wind by six fingerwidths.361 The outer sign is the drops stable in the genital area, navel, and heart.361 Some sambhogakayas are seen.363 The sixth level of the path of meditation.363 Again the four fourfold initiations from the sambhogakaya.365 Through the path of the stages of self-blessing,364 the naturally spontaneous sambhogakaya is achieved.365 The secret initiation that purifies the voice is perfected.364 The signs of reality are the five powers,365 gaining control of the vital winds of the five clear essences, the five abilities, and being unimpeded in the gazes.366 The seeds of the six realms are seen in the bhaga mal}<Jala. Control is gained over the six seeds. One teaches Dharma in the languages of sentient beings, and 366 is unimpeded in regard to the general and individual characteristics of phenomena.367 After seeing at the navel the eight bases of the syllables, and the vowels such as a and the consonant-syllables such as ka, one is unimpeded in the twelve branches of scripture, such as the Dharma of the siitras.367 The five nectars and the ability to en joy the six tastes. 368 Those that become the melody of Brahma are clarified by six, such as "The a [is the most sublime of all] phonemes."\68 Above the seventh leveL the mudras of the four cakras. The ability to shake, and so forth, a hundred million vast domains ofthe sambhogakaya,

and so forth.37o [9] The inner sign is the cessation of the vital wind by ten fingerwidths.373 The outer sign is the drops stable in the throat and the point between the eyebrows.373 The tenth level of the path of meditation.374 Again the four fourfold initiations from the dharmakaya.376

16

TreasUTJ ofEsoteric Instructions

lhrough the path of the maQ.«;ialacakra method, which purifies the mindms the naturally spontaneous dharmakaya is achieved.376 lhe initiation of primordial awareness dependent on an embodiment of wisdom is perfected.375 lhe signs of reality, the five forces, are due to the five vital winds of the enlightenment mind and the clear quintessence of the clear essences that they have moved.\76 After the maQ«;;ala of the root enlightenment mind has been seen, the signs are displayed.3,6 After the initiations of the three kayas, the five types of primordial awareness, and so fonh, have been received, 377 if the five nectars are seen gathering in any channels, the buddhas are seen acting for the benefit of others. 381 If the drops are seen gathering in the emanation cakra and that of great bliss, the buddhas are seen residing in profundity in the realm of Akani~~ha.38 1

If the five nectars and the five vital winds are seen gathering in the emanation cakra at the navel, the five families of the sambhogakaya are seen residing in the mother's bhaga and proclaiming the secret to fortunate bodhisattvas. 381 If the clear quintessence of the clear essences of the mudra is seen, there is unimpeded paranormal ability.381 If the clear essences are drawn into the channel syllables, there is unimpeded magical ability.38:z. If they are transferred precisely there again, previous locations are recalled.3s3 lhe inner sign is the cessation of the vital wind by twelve fingerwidths.383 lhe outer sign is the drops stable in the entire crown of the head. 3s4 lhe twelfth level of the path of meditation. 384 Again the four fourfold initiations.386 lhrough the ultimate path, the ultimate are purified by the ultimate dependently arisen connection.386 lhrough the path of the vajra waves,385 there is the sublime attainment of mahamudra, the child of the female embodiment of pure awareness. 388

VajraLines

17

lhe path that totally purifies existence.385 lhe naturally spontaneous svibhivikakiya is achieved. 388 lhe fourth, the initiation ofbody, speech, and mind, is perfected.385 lhe signs of reality.3 s9 [ro] As for the noble path ofeight branches, two results are achieved at the point of the purification of the eight types of consciousness.389 lhis great earth is joyful, elated, and delighted. It shakes in six ways.389 Sounds resound in Maras places.39 0 lhe three worlds are seen in the place of the mudri. 390 .Oakas and Q.ikinis gather from afar. 392 lhe eight qualities of the power and wealth of harima and so forth arise. 39o lhe inner sign is the entry of the vital winds of life and exertion into the central channel. 393 lhe outer sign is the drops stable in half the cranial dome. 393 lhe twelfth-and-a-half level.393 lhe fourth, the initiation of mind, is perfected.394 The sign of reality is the attainment of a single result. lhe city of the young, the basic space of phenomena, is pierced by the piercer, the enlightenment mind. 394 As the result, there is the ability to shake, and so forth, ten trillion vast domains of the sambhogakiya,9 and so forth. 383 At the point ofgaining the thirteenth level, a female on the tenth level, and so forth, is mentally summoned.10 395 lhe master is the combined quintessence of the sugatas of the three times. 396 From the chosen deity and the master indivisible in the bhaga, the attainments are received, and due to the dependently arisen connection, there is the path that totally purifies existence. 397 lhe naturally spontaneous, utterly pure svibhivikakiya is achieved. lhe result is perfected. 398 lhe sign of reality,398 the result, is the ability to shake, and so forth, absolutely all the vast domains of the sambhogakiya/' and so forth. 394 lhe inner sign is the cessation of the vital winds of life and exertion in the central channel.39 s

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Treasury ofEsoteric Instructions

1he outer sign is the drops stable in the entire cranial dome. 399 Since the flawed and flawless meditation experiences have been distinguished by means ofthe outer dependently arisen connection and the inner dependently arisen connection that is the dissolution of the four pulsations, it is the thirteenth level.403 Omniscience. On the thirteenth level of a vajra holder, the dependently arisen connections appear as aligned. At the point ofbuddhahood, there is buddhahood with one's circle, in a single group. 404 [ 1 r] 1he Vajrayana of secret mantra is the causal, path, and resultant initiations. Although conceptually imagined, the nonconceptual is realized. 1he appearance of primordial awareness is like that.4os 1he profound path of the master. 407 Sacred commitment-.07 Analytic cessation on the basis of the body-.07 1he oral instructions, together with the esoteric instructions, of the Path with the Result are complete-411

'Treasury o._{Esoteric lnstmctions

AN EXPLICATION OF THE ORAL INSTRUCTIONS OF THE PATH WITH THE RESULT

Lama Dampa Sonam Gyalrsen

LAMA DAMPA SON AM GY ALTSEN

Detail of a seventeenth-century painting. Private collection. Photograph by Sofia Stearns.

Otp.svasti

Treasury ofEsoteric Instructions

AN EXPLICATION OF THE ORAL INSTRUCTIONS OF THE PATH WITH THE RESULT

I prostrate to the venerable lords, the excellent masters of wisdom, and to glorious Heruka. I bow to the sugata Vajradhara, quintessence of the four kayas, and to the lineage holders of the noble land, such as glorious Viriipa possessing sublime power, and Kir;tha, whom he instructed by means of the four oral transmissions. 12 I also bow to the excellent holders of an infallible lineage, such as the venerable lord Drokmi,13 quintessence of wisdom and loving-kindness, who became the eyes of the world, introducing the system through the fine translation of va jra words unprecedented in the Land of Snows. I bow in particular to the venerable lord and master whose name ends in Nyingpo, who mastered an ocean of tantras and esoteric instructions from the Powerful Lord and others,

2.2.

Treasury rifEsoteric Instructions

and who perfected meditative concentration and emitted various emanations.1• I bow to his son, the treasure holder of these sublime instructions, [12.5] whose intelligence encompassed everything knowable, who was widely famed as the ideal vajra holder, and who upheld the Conqueror's victory banner of the Vehicle of Secret Mantra.15 I constantly prostrate with a devoted mind at the lotus beneath the feet of the Dharma lord, the king of Dharma who mastered absolutely all the five fields of knowledge, and whose benevolent activity was equal for alJ.l6 Glorious with learning, and a crown ornament of experts, you are a lion of speech and the ideal upholder of the doctrine.17 In command of a wealth of excellence and merit, and towering with the glory of realization, you are a treasury of the jewels of esoteric instruction that cleared away the dullness in my mind.u I bow with devotion at the lotuses beneath the feet of the mentors who are like the sun and the moon, and, in accordance with the master's teachings, open up the vajra words of esoteric instruction that are sealed with six limits. 19 lhe explanation of these teachings includes both the history of the masters of the lineage, which is for confidence and an understanding of the legitimate origin, and the actual oral instructions just as transmitted

Treasury ofEsoteric /nstmctions

2.3

through those masters. [126] For the first topic, one should look at the historical text that I have composed.20 lhe second topic includes the homage and the promise to explain, the establishing of the actual treatise, and the presentation of the completion of the treatise.

BooK ONE

Homage and Promise to l:,xplain

lhis includes both homage at the feet of the excellent master and the promise to explain the Path with the Result.

SECTION ONE

Homage at the Feet o_fthe Excellent Master

After bowing at the lotus beneath the feet of the excellent master, ... lhis consists of the following topics: I. lhe definition of the master II. lhe definition of excellent III. lhe homage

I. 1he definition ofthe master lhis has two topics. A. 1he essence lhe term master generally refers to one who is heavy with qualities. But here, in the opinion of the Lord ofYogins, it is applied to the one who completely bestows the four initiations on oneself, thereby aligning the dependently arisen connections of the four kayas. B. 1he divisions lhis has five topics.

1. As applied to the past The fifteen goddesses ofNairatmya, the Qakini of primordial awareness, the nirma~akaya, bestowed the four initiations on the Lord of Yogins. lhis blessed his four supporting ma~<,lalas and produced the realization of the sixth level, which aligned the dependently arisen connections of

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the four kayas. lhe four activities were thus complete, so she was the master, the vajra master.

2. As applied to followers Since the single master now at the time of the cause possesses the four activities, such as the presentation of the initiation, the path, and the view, he is known as "the master, the va jra master."

3. 1he individual meaning What is a master possessing the four activities? lhere are four topics concerning the master who is a va jra master. a. lhe master who completely eliminates outer doubts b. lhe master who presents the inner naturally arisen primordial awareness [ 1 2 7] c. lhe master who presents the secret connate primordial awareness d. lhe master who presents the utterly pure real nature of all phenomena in ultimate reality a. 1he master who completely eliminates outer douhts He bestows the purifying vase initiation on the channels of the body of the disciple, which are the ground of purification. He presents the way to practice its path, which is the actual yoga of the outer and inner creation stages that are the quintessence of outer shape, and its branches, such as recitation, sacrificial cakes, and burnt offerings. He presents its view of the three essences; how the culmination of attainment as the indivisibility of sa.q1sara and nirviQ.a arises from that, and so forth; and the result, which is the transformation of the body into the nirmaQakaya.

b. 1he master who presents the inner naturally arisen primordial awareness He bestows the purifying secret initiation on the channel syllables of the disciple, which are the ground of purification. He presents the way to practice its path, which is the yogas of the vital wind and the fierce fire {caT.J4a/i} that are the quintessence ofinner mantra; and its branches, such as how to control the vital wind. He presents the way to sustain the four types of naturally arisen primordial awareness, which are the view

Book One: Homage and Promise to Explain

2.9

arisen in dependence on that; how the culmination of attainment, which is distinct and utterly complete, arises from that, and so forth; and from it the transformation of the speech into the sambhogakaya.

c.1he master who presents the secret connate primordial awareness He bestows the purifying initiation of primordial awareness dependent on an embodiment of wisdom on the essential constituent nectars inside the channels of the disciple, which are the ground of purification. He presents its path, the yoga of the actual mudra or the imagined mudra of primordial awareness, which is the mind, the quintessence of phenomena; and its branches, the characteristics of a female embodiment of pure awareness; and how to control the downward-dearing vital wind. He presents the way to sustain the four descending joys that are the view of connateness arisen from that; [128] how the culmination of attainment that is blissful emptiness oflesser extent arises from that; and by its perfection, the transformation of the essential constituent nectars into the dharmakaya. d. 1he master who presents the utterly pure real nature ofallphenomena in ultimate reality He bestows the purifying fourth initiation on the quintessential vital wind of primordial awareness, which permeates and controls the body, speech, and mind of the disciple and is the ground of purification. He presents its ultimate path, which is the three vajra waves that are the oral instructions on the real nature, and its branches, such as the seven moments. He presents the way to sustain the four ascending joys that are the view of the utterly pure real nature of all phenomena arisen from that; how the culmination of attainment as blissful emptiness of greater extent arises from that; and by its perfection, the transformation of the vital wind into the svabhavikakaya.

4. 1he reason for those designations What is the reason for designating those four masters as outer, inner, secret, and ultimate? 1he master who bestows the vase initiation is referred to as such because he eliminates doubts about outer objects. 1his is because when the view arises through meditation on the creation stage presented by the

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master, the three essences of the apparent aspect, the empty aspect, and unity eliminate doubts that apprehend outer objects as apparent or as empty. or appearance and emptiness as separate. 1he master who bestows the secret initiation is referred to as such because he presents the naturally arisen primordial awareness occurring inside the body. 1his is because the fierce fire presented by the master is visualized and the key points of the inner supports, the four mal)~ alas, are targeted, causing a naturally arisen primordial awareness without reference to outer circumstances to arise in the mind. 1he master who bestows the initiation of primordial awareness dependent on an embodiment of wisdom is referred to as such because he presents the way connateness arisen from the path of the third initiation occurs. [129] Since these paths of the mudra are not known in the common vehicle, even respect for them is difficult, and so they should be secret and concealed. 1his is because the cultivation of that path causes the arising of the realization of connate melting bliss. 1he master who bestows the fourth initiation is referred to as such because he presents the ultimate path, the real nature of all phenomena. 1hat sublime blissful emptiness, the fourth view, is the ultimate view, and the true nature of all phenomena. 1herefore, since the four activities are performed, the designations are made in that way. 1he statement by Marton that the first master is labeled by the name ofthe path and the latter three by those of the views is doubtful because the reason, which is that he eliminates doubts, can also be applied to the three views of the vase initiation. 21 Likewise, Marton says in regard to outer, inner, and so forth that the ground of purification for the vase initiation, which is the channels, is coarse, easily realized, and on the outside of the body. The creation stage is also meditated on the outside of the body, and the three essences arise in relation to objects, so it is called "outer." Because the ground of purification for the secret initiation, which is the channel syllables, is concealed and unclear inside the body, it is the inner. Because the ground of purification for the third initiation, which is the clear essences, is extremely concealed and secret in the interior of the syllables, it is the secret. 1he ground of purificationn for the fourth initiation is the vital wind, which is the ultimate ground of purification, and because the purifying initia-

Book One: HomageandPromisetoExplttin

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tion, the path, the view, the culmination of attainment, and the result are all ultimate, the master is also called that because of the ground of purification. Marton does say this, but because the grounds of purification such as the three channels are inside the body, and some channels are also on the outside of the body, and the clear essences are in all the inner and outer portions of the body, it is doubtful that it is only as cited before. lherefore, because they bestow the four initiations on the four supports of the disciple and then eliminate doubts in the mindstream of the disciple and carefully point out that the three views 23 will also arise in the disciple's mindstream, each of those names is also applied to the four masters. f130] Similarly, for example, a good harvest may occur in a field, but it is said, "So and so had a good harvest," referring to it by the name of the owner who cultivated it.

5. 1he reason for the certain fourfold enumeration It is certain that the supports of the disciple on which the initiations are bestowed are the four m;u:u;ialas, the purifying initiations are also four, the paths in connection with them are also four, the views that arise from them are also four, the culminations of attainment that arise from them are also four, and the results from their perfection are also four. lherefore, it is certain that there is also a fourfold enumeration of the masters who present the initiations, the paths, the views, the culminations of attainment, and so forth.

II. 1he definition ofexcellent On the basis of receiving initiation from the master and meditating on the path presented by the master, experience arises in one's mindstream as it was presented by the master. lhus an exceptional confidence in the master arises, and because one's master is proven by the authentic quality of experience and recollection to be an excellent and ideal person who presented an unmistaken path, he is excellent. III. 1he homage "After bowing" is taken as the basis for the explanation. At what? At the lotus that is the seat beneath the feet, which were the lowest portion of

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the body ofNairatmya in the past, and of each individual master followingher. By whom? In the past, it was by the Lord ofYogins, andfollowinghim, by those who explain the esoteric instructions, and read or write them. For what purpose? It is for the purpose of removing all faults and causing all the precious mundane and transcendent qualities to arise. In whatway? [131] Bowing is done by means ofbody, speech, mind, and the real nature, motivated by an exceptional clear faith and a faith of belief that the master is actually a buddha. For that, the five appendages of the body touch the ground, praise is made with the speech, and the mind recalls the master's qualities. lhe real nature is the arising of the primordial awareness of unity. As the Five Stages says: Homage is made here to one who has clearly seen his own primordial awareness, just like water poured into water and ghee into ghee.14

SECTION

Two

1he Promise to Explain the Path with the Result

... I will write a brief explanation of the Path with the Result. "After" was the last word [in the previous Tibetan phrase]. After bowing, what will be done? lhis is like saying, "After washing hands, I will prepare food." "I will write" is taken as the basis for the explanation. What will be written? 1he Path with the Result. lhis has three topics: I. lhe meaning of the names for the path II. lhe meaning of the names for the result III. lhe meaning of their names together

I.1be meaning ofthe namesfor the path By number, there are eight: the two mundane and transcendent paths, the two paths of bringing the wheels into sync and turning the wheels, the two paths consisting of the warmths and consisting of the signs, and the two paths consisting of the advance and retreat of primordial awareness and consisting of the advance and retreat of thoughts. lhese can also be referred to as the two paths consisting of the views and consisting of the culminations of attainment, or the paths on which the master progressively evolves and does not progressively evolve. lhese also consist of the five paths, the twelve-and-a-halflevels, and the thirtyseven factors conducive to enlightenment. lhe mundane path: According to the paths it consists of the two paths of accumulation and application. According to the factors conducive to enlightenment, it consists of twelve: the four bases for the miraculous,

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the four applications of mindfulness, and the four perfect renunciations.

[132.] According to the five dependently arisen connections, it consists of the outer and inner dependently arisen connections. According to the initiations, it consists of receiving them in four sessions, and a finite number of times. It consists of progressing on the paths by means of the three gatherings of the essential constituents, during which a mixture of sequential and nonsequential, flawed and flawless experiences arises. It is before the truth has been seen. Although meditative concentration, paranormal ability, and so forth arise during these, they are ofbrief duration and unstable. One is also unable to avoid the intense sufferings of existence and must helplessly take a body [in the next life] by the force of karma. Since the tainted sufferings of the three worlds have not been transcended, it is "the mundane." Second is the transcendent path. According to the paths, it consists of the three paths of seeing, meditation, and no more learning. According to the factors conducive to enlightenment, it consists of the twenty-five factors of the seven branches of enlightenment during the six levels of the vase initiation, the five powers during the four levels of the secret initiation, the five forces during the two levels of primordial awareness dependent on an embodiment of wisdom, and the eight branches of the noble path during the halflevel of the fourth initiation. According to the five dependently arisen connections, it consists of the secret dependently arisen connections, the dependently arisen connections ofreality, and the ultimate dependently arisen connections. According to the initiations, it consists of receiving them in an infinite number of sessions and progressing on the levels by means of the four mai:~Qalas and the four initiations. According to the experiences, it consists of their arising in flawless sequence. It is after seeing the truth. At those points there are some afHictions and thoughts to be abandoned on the path ofmeditation, but they merely hinder progress to higher levels and are unable to produce the intense sufferings of existence. Having transcended birth produced by karma, one is born as one wishes through the force ofprayer, and because the body maJ)Qala and so forth have been actualized and whatever experiences arise all arise as taintless primordial awareness, it is known as "the transcendent." [•n] lhose two paths have a number of names. Bringing the wheels into sync: For example, when carpenters are

Book One: Homage and Promise to Explain 3S newly aligning the wheels of a cart, because the axle, wheels, and so forth have not been perfected, sometimes they align and sometimes they do not align. Therefore, when they align, they turn, but when they do not align, they do not turn, and so must be carefully adjusted. Likewise, on the mundane path, since the four supporting mcu:tc.ialas have not been perfected, the outer and inner dependently arisen connections sometimes align and sometimes do not align. When they align, exceptional experiential realization arises, but when they do not align, meditative concentration does not arise, and they must be adjusted with effort. Turning the wheels: When a cart's wheels, axle, and so forth have been carefi.Uly perfected, they constantly tum and it goes where one wishes without the need for efforts of adjustment. Likewise, on the transcendent path, during the six levels of the vase initiation the inner dependently arisen connections in the body and channels are constantly aligned, so the meditative concentration of the unity of appearance and emptiness in relation to objects occurs effortlessly and spontaneously and control of the vast domains of the nirmal)akaya is achieved. During the four levels of the secret initiation, the secret dependently arisen connections of the speech and the syllables are constantly aligned, so the meditative concentration of the unity of lucidity and emptiness occurs effortlessly and control of the vast domains of the sambhogakaya is achieved. During the two levels of the initiation of primordial awareness dependent on an embodiment of wisdom, the dependently arisen connections of reality in regard to the essential constituent nectars and the mind are constantly aligned, so the meditative concentration of the unity of bliss and emptiness occurs spontaneously and control of the vast domains of the dharmakaya is achieved. During the halflevel of the fourth initiation, the ultimate dependently arisen connections of the vital [action] winds and the vital wind of primordial awareness are constantly aligned, so the meditative concentration of sublime blissful emptiness occurs effortlessly and control of the vast domains of the svabhavikakaya is achieved. [134] lhese two paths are also known to consist of the warmths and the signs. On the mundane path, all experiences that arise during the three gatherings of the essential constituents consist of the three warmths: that preceded by thought, the gathering of the nine essential constituents, and the blazing of the drops. lhese are all unclear and unstable, so their occurrence is sometimes deceptive and of little benefit. All experiences

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that arise on the transcendent path consist of the three outer signs, inner signs, and signs of reality. Since these are all clear and stable, they appear without deception. lhese two are also said to consist of the advance and retreat of primordial awareness. On the mundane path, a slight advance and arising of meditative concentration occurs, but thoughts are in control, and it immediately retreats. lhus, like the sun between clouds, the primordial awareness is oflittle benefit. On the transcendent path, thoughts ofdualistic appearances seem to advance and arise, but the nonconceptual is in control, and they immediately retreat into the state of primordial awareness, like waves dissolving into the ocean, and thus the thoughts cause little harm. lhese two are also known to consist of the views and the culminations of attainment. On the mundane path, one meditates afi:er establishing the topic through study and reflection, but even if it is realized during meditative equipoise that apparent objects are empty, because clinging to conceptual marks arises in the consciousness during postmeditation, meditative equipoise and postmeditation are not in harmony. On the transcendent path, there is no difference between meditative equipoise and postmeditation because the three signs appear without dispersal just as explained here [in the Vajra Lines]. lhese two are also referred to as "when the master progressively evolves and does not progressively evolve," because on the mundane path, in most cases, only an ordinary person acts as the master, but on the transcendent path, during the four groups oflevels included in the four initiations, the four kayas act as the master. [135]

II. 1he meaning ofthe namesfor the result lhree results are achieved through these paths: for oneself, the five kayas that are the greatness ofcompletely perfecting the assemblies and aligning the dependently arisen connections; the many great benefits for others, such as enabling the blind to see form; and the greatness for both oneself and others, which is buddhahood together with one's circle in a single group. lhe first of these is the three kayas; the svabhavikakaya, which is the basic space of their nature; and the utterly pure svabhavikakaya, which is primordial awareness of the basic space of transformed mind.

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III.1bemeaningoftheirnames together lhis has eight topics: A. lhe oral instructions of the path with the result B. lhe oral instructions of the result with the path C. lhe oral instructions of understanding many points by understanding one D. lhe oral instructions of upholding faults as qualities E. lhe oral instructions of accepting obstacles as attainments F. lhe oral instructions of removing impediments to medica~ tion by recognizing meditative concentration G. lhe oral instructions of removing impediments of the maras by recognizing obstacles H. lhe oral instructions that are like a gold~transforming elixir

A. 1be oral instructions ofthe path with the result During the situation of the path, all the dependently arisen connections for attaining the result are complete and all the phenomena of the result, such as the five kayas, are complete. lhus the path is also present in the form of the result.

B. 1be oral instructions ofthe result with the path lhe seeds for the spontaneous generation of the four kayas are present as the four mal).c;{alas, which are the supports of the path. By taking these as the path through imagining them as the essence of the result-the four kayas-during the time of the path, the result is taken as the path.

C. 1be oral instructions ofunderstanding many points by understanding one By understanding this single key point of the outer, inner, and secret dependently arisen connections explained here [in the Vajra Lines], one understands without doubt everything present in sarp.sara and nirvai:ta and the reasons for what arise as experiential appearance, as well as how they appear. [136]

D. 1be oral instructions ofupholdingfaults as qualities lhe various illnesses and sufferings that occur as experiential appearances

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of the path free from hope and fear, which are all taken by others to be faults, one knows in this tradition to uphold as qualities of the path, such as the three experiences.

E. 1he oral instructions ofaccepting obstacles as attainments Blows and threats by rak~asa demons, carnivores and so forth, and mountain savages and so forth, which others take to be obstacles, are recognized in this tradition as experiential appearances that ensue from the dependently arisen connections of tbe vital winds and mind gathering into the syllable k~a. Thus, like specifically invited guests, they are welcomed as attainments during the situation of the path.

F. 1he oral instructions ofremovingimpediments to meditation by recognizing meditative concentration Both dullness and agitation, which are taken by others to be impediments to meditation, are recognized in this tradition as meditative concentrations that ensue from the dependently arisen connections of the vital winds and mind gathering into channels that are like empty cavities, where no originally existing enlightenment mind is present and in which the gathering and diffusion of the vital winds have never been experienced, as well as into the syllables of the five afflictions and both channels of the rasana and lalana. When allowed natural expression, these transform into lucidity, buoyancy, and naturally arisen primordial awareness.

G. 1he oral instructions ofremoving impediments ofthe mdnlS by recognizing obstacles During the middle and final gathering ci the essential constituents, when the outer and inner maras cause obstacles by displaying forms, speaking words, and causing changes of the views and culminations of attainment, others mistake them for the chosen deity and accept attainments, which becomes an obstacle. In this tradition, by temporarily recognizing them as maras through the method ofdistinguishing three types, and by finally knowing what is obstructed, the obstructing agent, and the obstacle all to be mind, and understanding that mind is illusory and that the illusory lacks self-nature, one is liberated from the obstacles of the maras. [137]

Book One: Homage and Promise to Explain 39

H. 1he m-al instructions that are like a gold-transforming elixir One ounce ci gold-transforming elixir will transform a thousand ounces of iron into gold. Likewise, the key points of these oral instructions will transform one's four supporting max;u;lalas, and the supported mind as the fifth, into the five dependently arisen connections. How will this he written? It will he taught by the Lord ofYogins in accordance with the permission received from the explanation of the Conqueror, the nirmaQakaya, Vajra Nairatmya, and the vast meaning will he presented condensed into a brief form with few words. In brief, these are vajra lines25 because it is difficult to decipher the meaning ifone lacks the esoteric instructions of a master. lhey are the real nature2' of the Tripitakahecausetheessenceofall the profound meaning ofthe Tripi~aka is gathered together as one. lhey are like a precious wish-fulfilling jewel because they fulfill all temporary and ultimate needs and wishes. lhis is what "'I will write." For what purpose? It was for the benefit of KaQ.ha in the past and for those followers practicing the path of secret mantra without error.

BooK Two

l:,stablishing the Actual Treatise

lhis includes both the general meaning and the meaning of the words.

SECTION ONE

The General Meaning

lhis includes both the path and the result.

ONE:

1hePath

lhis has two topics: I. lhe division of the treatise into seven sections II. lhe calculation of their correlation in meaning

I. 1be division ofthe treatise into seven sections lhis has two topics: A. lhe presentation as the three (extensive, medium, and condensed) paths B. lhe presentation as the three (profound, medium, and inferior) paths A. 1be presentation as the three (extensive, medium, and condensed) paths 1. 1be extensive path In the presentation of the root text [of the vajra Lines) in sequence, this has three topics: a. lhe presentation of the path of satpsara and nirviiQa in common b. lhe presentation of the mundane path of bringing the wheels into sync [138) c. lhe presentation of the transcendent path of turning the wheels a. 1be path ofstUfiSdra and nirvdTJa in common "In common" is said because the mode of existence of the environment and its inhabitants in the three worlds of saJ11sara is presented in combination with all of nirviiQa, the enlightened activities of the three kayas, and the vast domains. Here the treatise is divided into seven sections:

Book Two: Establishing the Actual Tretttise 4S the path presented as the three appearances, the path presented as the three continua, the path presented as the four authentic qualities, the path presented as the six oral instructions, the path presented as the four oral transmissions, the path presented as the five dependently arisen connections, and the presentation of the special protections of the path for yogins who are over inclined toward method or wisdom.

b. 1be mundane path ofbringing the wheels into sync lhis is known as bringing the wheels into sync because, like the wheels of a cart that have not been perfected, the dependently arisen connections must be aligned with effort. Here the treatise is divided into seven sections: the brief presentation of the causes for the arising of meditative concentration, an extensive presentation in a condensed form, the presentation of the path f reefrom hope and fear, the presentation of the four tests, the presentation of the applications of mindfulness as the cause, the presentation of the perfect renunciations as the result, and the presentation of a final summary. c. 1be transcendent path ofturning the wheels lhis is known as turning the wheels because, like the wheels of a cart that have been perfected, the five dependently arisen connections are constantly in alignment without effort, so that meditative concentration arises without interruption. Here the treatise is divided into four sections. lhese four are: the six levels of the vase initiation consisting of the first culmination of attainment, which is the indivisibility of satpsara and nirva.Qa; the four levels of the secret initiation consisting of the second culmination of attainment, which is distinct and utterly complete; [139] the two levels of the initiation of primordial awareness dependent on an embodiment of wisdom consisting of the third culmination of attainment, which is blissful emptiness of lesser extent; and the half level of the fourth initiation consisting of the fourth culmination of attainment, which is blissful emptiness of greater extent. Or these can be the presentation of the cause, the presentation of the signs, the presentation of the result, and the presentation of a final summary. In that way, by combining into one the last two sets of four, the extensive path has eighteen topics.

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2. lbe medium path lhis has five topics: a. lhe causes for the arising of meditative concentration b. The meditative concentration itself c. Its benefi.ts d. The removal of the components of obstacles e. How the paths are demarcated a. 1be causesfor the arising ofmeditative concentration lhe eventual cause is the three modes of gathering the essential constituents. lhe immediate cause is the three modes of the mind at rest.

b. 1be meditative concentration itself lhe fifteen experiences.

c. Its benefits lhis has three topics: 1) lhe benefi.ts of attaining the four results on the mundane path and below 2) lhe benefits of reaching the four culminations of attainment on the transcendent path 3) lhe common benefi.ts of the arising of the four malleable qualities

1) 1be benefits ofattaining thefour results on the mundanepath and

below lhese are the three results separate from ordinary body, speech, and mind, and the immaculate or personally created result, which destroys the opposing factors that are to be abandoned.

2) 1be benefits ofreaching thefour culminations ofattainment on the transcendent path lhis is control of the four vast domains. 3) 1be common benefits o_fthe arising o_(thefour malleahle qualities This is malleability of the enlightened body, the channels, the syllables, and the nectars.

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d. 1be removal ofthe components ofobstades This is the removal of dullness and agitation, the removal of the pains of the channels and the vital winds, and the removal of the precipitous pathways of terror and so forth. e. How the paths are demarcated lhe mundane path consists of the three gatherings of the essential constituents and the transcendent path consists of the three paths of seeing, meditation, and the ultimate, or the twelve-and-a-halflevels. [140]

3. 1be condensed path lhis consists of the triad of characteristic, nature, and essence. In regard to these, the reason the first path is called the extensive path is because the way to lead all persons on the path; the causes of meditative concentration, such as the way experiences appear; the essence; the sequence; the removal of obstacles; the demarcations; the classifications; the benefits; and so forth are presented without any omission. The second is called the medium path because the path with the result for a single person is presented without omission. lhe third is called the condensed path because the entire path is presented through condensing it into cause, path, and result.

B. 1be presentation as the three (profound, medium, and inferior) paths lhe profound path is the path of the master, the medium is the path of the twenty sacred commitments and vows, and the inferior is analytic cessation on the basis of the body, which is the path of the five dependently arisen connections.

II. 1be calculation oftheir correlation in meaning In general, because the path with the result is completely presented by each of the paths of the three appearances, and so forth, the path can be traveled by means of each one. However, since that is not suitable for guiding all persons, there is the extensive presentation. Furthermore, to initially show that the appearances of saq~sara and nirva.Qa both arise as the experiential appearances of a yogin, the path of the three appearances is presented first.

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Then the path of the three continua is presented, so that it will be understood that those three appearances are also included in the single continuum of a single person, and even as that single continuum transforms during the three situations of cause, path, and result, these are included in the single continuum. [141) Then the path of the four authentic qualities is presented, to produce an exceptional certainty in those paths by means of the four authentic qualities. The path of the six oral instructions is then presented, to produce, where it has not arisen, the arising of the meditative concentration of that path in which certainty has arisen, to enhance what has arisen, and to quickly remove obstacles. The path ofthe four oral transmissions is then presented, so that it will be understood that those six oral instructions also depend on the oral transmission, which is an unbroken transmission of a master's experience through practice, and of the signs, the customs, the meaning, and the words. lhe path of the five dependently arisen connections is presented so that it will be understood that for buddhahood dependent on those [previous paths], the five dependently arisen connections must be complete. Even when those dependently arisen connections are complete, many obstacles occur on the path of the three gatherings of the essential constituents, so the thirty protections of method and wisdom are presented for protection from them. lhat completes the classifi.cation of the path of sa1psara and nirva~1a in common. For the path of bringing the wheels into sync, the causes for the arising of meditative concentration are fi.rst briefly presented, so that it will be understood that the causes for the arising of meditative concentration on the mundane path and below consist of the three warmths and the three modes of guidance on the paths of accumulation and application. For the easy realization of the experiences of meditative concentration arisen from those, which are the inexplicable experiences consisting of sa~p.sara and nirvaJ~a. there is an extensive presentation in a condensed form.

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To allow them all natural expression, the path free from hope and fear is presented. Since that path brings all experiential appearances into meditative concentration, the obstacles of the maras begin, and so the path presented as the four tests is presented for protection from them. 1hen one arrives at the middle gathering of the essential constituents, and the experience of emptiness rises up as the enemy. [142] To engage the applications of mindfulness as the antidotes for that, the path presenting the applications of mindfulness as the cause is explained. Dependent on that, the precipitous pathway of great dullness occurs during the final gathering. To engage the four perfect renunciations as the antidote for that, and for the realizations of peak, forbearance, and sublime among phenomena to arise from them, the perfect renunciations are presented as the result. To then gather together all the experiences arisen during those earlier and later paths into three meditative concentrations, a final summary of them is presented. After that the transcendent path arises, which is the path of turning the wheels. Since the realization of the first six levels is produced through the efficacy of the vase initiation,z7 the six levels of the vase initiation are presented. 1hen, since the realization of four levels is produced through the efficacy of the secret initiation, the four levels of the secret initiation are presented. 1hen, since the realization of two levels is produced through the efficacy of the third initiation, the two levels of the initiation of primordial awareness dependent on an embodiment of wisdom are presented. 1hen, since the realization of half of the thirteenth level is produced through the efficacy of the fourth initiation, the halflevel of the fourth is presented. Or else, since each of the four sets oflevels, or all the paths, consist of cause, sign, result, and final summary, they can be presented in that way. 1he correlation in meaning of the medium and the condensed paths can be understood through this.

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In this context, there is also the profound path. Even if a person of the highest ability does not meditate, through devotion and honoring the master the dependently arisen connections naturally align and the culmination ofattainment is reached in this very lifetime. For the medium path, a person of medium ability who has aligned the dependently arisen connections by training through the three modes of training in the twenty sacred commitments, and through propitiating by means of the five modes of propitiation if those have been damaged, as explained here [in the rajra Lines), will reach the culmination of attainment within sixteen lifetimes. [143) For the inferior path, it is difficult foc a person with inferior faculties to believe and to align the dependently arisen connections, so the dependently arisen connections will gradually be aligned through continual meditation with intense effon, by abandoning with the body what is to be abandoned, and by the body acting as the antidote.

Two: The Result

As mentioned before, this is presented in the VajraLineswith the phrase "pure appearance" and so forth, and also by the lines "Omniscience. On the thirteenth level of a va jra holder, the dependently arisen connections appear as aligned. At the point of buddhahood, there is buddhahood with one's circle, in a single group."

SECTION

Two

1heMeaningojthe Words

lhis includes both the presentation as the three (extensive, medium, and condensed) paths and the presentation as the three (profound, medium, and inferior) paths. lhe first contains three topics.

SUBSECTION ONE:

The Extensive Path

lhe extensive path includes the presentation of the path, the result, [and a condensed presentation of the treatise].

ONE:

1he Path

lhis has three parts.

PART ONE:

The Path ofSa;rzsdra and Nirvdt}a in Common

The path of sai!lsara and nirvaQ.a in common contains seven chapters.

VAJRA NAIRATMYA

Late sixteenth-century painting. Collection of Navin Kumar.

CHAPTER ONE:

The Three Appearances

lhe path presented as the three appearances has three topics: I. Impure appearance II. Experiential appearance III. Pure appearance

I. Impure appearance A sentient being. Afflictions. Impure appearance. lhis has three topics.

A. The support In general, this consists of the six types of sentient beings who apprehend subject and object. Specifically, it applies to the mindstream of a single person. Even more specifically, it is one in whose mindstream even a single type of meditative concentration has not arisen.

B. The cause "Afflictions" is said, but the three poisons occur on the basis of an ignorant lack of awareness about cause and result, and about reality. lhat accumulates karma, and by the force of the habitual tendencies of karma and the afflictions, the various confusions of dualistic appearance occur.

C. The appearance Impure appearance occurs because of the two obscurations. [144] Impermanence, suffering, impurity, selflessness, and so forth are mistakenly identified as permanence, bliss, purity, and self, and taken as objects. lhis is divided into two topics:

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2.

Confusing appearance Karmic appearance

1. Confosing appearance Things are not established as real, but they are established as appearances in common for all sentient beings, such as the six types of living beings to whom pleasure and pain, perceiver and perceived object, and so forth appear. For example, it is like in a dream, when several unreal things are taken to be real and produce pleasure and pain.

2. Karmic appearance Different karmic propensities have been accumulated in regard to a single thing, so the appearance arises as different. For example, in regard to a single stream of water, a god sees nectar, a human being sees a drink, an animal sees a residence, a hungry spirit sees bloody mucus, and a hell being sees only boiling molten metal. One might ask, "In that case, is this impure and varied appearance present in pure appearance?" It is not present because at that point confusion has been abandoned. One might wonder, "Is there another separate appearance that displaces this appearance?" That is also not the case. Precisely this impure appearance transforms and arises as the essence of an utterly pure primordial awareness. Because this appearance is the mind, it follows the purity and impurity of the mind. 1herefore, while one is an ordinary being, by the force of confusion this varied appearance acts as the cause of bondage, but after it arises as experiential appearance for a yogin during meditation, it acts as the cause ofliberation.

II. Experiential appearance A yogin. Meditative concentration. Experiential appearance. This has three topics.

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A. 1be support lhe support is a yogin with three characteristics in whose mindstrearn experience has arisen. [145] lhis has three topics: 1. A person with a special body 2. A person with a pristine mindstream 3· A person in whose mindstream experience has arisen

1. A person with a special body lhis is to have a flawless vajra body, not neuter or hermaphrodite, deaf, blind, with missing limbs or fingers, crippled, speech impaired, and so forth. If one is a neuter or hermaphrodite, one is not a suitable vessel for the paths of the supported third and the fourth initiations. lhe deaf and blind are unable to resort to the nectar of objects. If limbs are missing, one cannot perform the special yogic exercises. If fingers are missing, one is unable to cure paralysis of the vital winds with the mudra of the liberated lion. Since a cripple is affiicted with flaws in the channels and the drops within the channels, it will be difficult to open the channels, which will be an impediment. One with a speech impediment cannot practice the vocal inhalations.

2. A person with a pristine mindstream 1his is to be purified through learning and reflection, training, and initiation. lhe first is to have eliminated doubts about outer phenomena with the wisdom of learning and reflection, and to have gained belief in the path. lhe second is to have been made a suitable vessel for initiation by possessing the bodhisattva vow in addition to the appropriate vows of individual liberation. The third is for the propensities of the four kayas to have been awakened by the bestowal of the four initiations on the four supporting mru;u,ialas.

3. A person in whose mindstream experience has arisen By the force of meditation the mind has been somewhat restrained, the poison of the stream of thoughts has been extracted, and a suitable meditative concentration has arisen in the mindstream.

B.lbecause The statement "meditative concentration" presents by implication the

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blessing of one's mindstream through the inner dependently arisen connections of the vital winds and mind (the ten father and mother cjakas and cjakinis) gathering within the mansions of the channel syllables, which is the secret dependently arisen connection. [146]

C. 1he appeartUJCe Experiential appearance consists of the warmths and the signs. In the context of everything that occurs in one's mindstream, innumerable thoughts arise for a sentient being at the time of the cause, so innumerable experiential appearances arise for a yogin meditating at the time of the path. To condense the types, these can be gathered into fifteen topics: 1. The three paths 2. The three experiences 3. The three dependently arisen connections 4. The three warmths s. The three meditative concentrations

1. 1he three paths This has three topics: a. The path of eliminating entry b. The path of severing attachment c. The path ofgreat enlightenment a. 1he path ofeliminating entry Through single-pointed engagement on a suitable reference point, such as a deity, the mind settles without flowing to another object. It is like hitting a vital point in a person with an arrow, or damming a flow of water, or reining in a horse. 11lis is called"eliminating entry" because it stops the continuous entry of other thoughts.

b. 1he path ofsevering attachment In meditation, the reference point, such as a deity, is meditated on, but the mind simultaneously rests in a nonreferential state without the attention flowing to any reference point. l11at is called"severing attachment" because one is free from clinging attachment to the reference point that is meditated on.

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c.1he path ofgreat enlightenment While not resting in any referential or nonreferential state during meditation, a related sign, such as smoke or a tree, arises, and the mind singlepointedly rests on that. Howeverthat appearance may arise, since it is not established as a thing, such as smoke, it is not true, but since it arises as an experiential appearance, it is also not false, so this is called "the path of great enlightenment," the unity of appearance and emptiness in relation to objects. [14 7]

2. 1he three experiences lhis has three topics: a. Physical experiences b. Mental experiences c. Dream experiences a. Physical experiences The mind is arrested by the force of meditation. lhat arrests the vital wind, which reverses inward, targeting the key points of the channels. Since the driving pains, burning sensations, cold and hot flashes, and so forth that occur arise in the body, these are physical experiences.

b. Mental experiences Targeting the key points of the channel syllables causes experiences ofpassion and anger, grief, terror, the six types ofliving beings, the dharmakaya, and so forth to occur in the mind. Since these arise in the mind, they are mental experiences. c. Dream experiences In sole dependence on the constantly familiar and the circumstance of sleep, one dreams of various pleasant and painful experiences in dreams. Since these occur in dreams, they are dream experiences.

3. 1he three dependently misen connections lhis has three topics: a. lhe dependently arisen connections of the reversal of the vital wind b. lhe dependently arisen connections of the visual appearances

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c. lhe dependently arisen connections of the dream experiences a. 1be dependently arisen connections ofthe reversal ofthe vital wind When the mind is arrested, the vital wind reverses. Just the pressure of the vital wind within causes the body to bounce and shake, shudder, tremble, jump, run, shout, and so forth. These occur from the dependently arisen connections of the reversal within of the four infusions of the vital winds,Z8 so they are called "the dependently arisen connections of the reversal of the vital wind:'

b. 1be dependently arisen connections ofthe visual appearances lhis has two topics.

1) Visual appearances ofthefour supporting mtDJt}.alas Visual appearance of the channels is the appearance of the channels, such as the rasana, lalana, and the central channel, exactly as they are. Visual appearance of the syllables is to see the channel syllables exactly as they are, and visual appearance of the nectars is to see the clear essences of the nectars that are inside those channel syllables. Visual appearance of the vital wind is to see the dimensions, colors, and so forth of the four vital winds exactly as they are.

2) Visual appearances other than that lhese are the signs, such as smoke, and various forms, such as the appearances of the six realms. (148] And they are the occurrences of various sounds, such as the sound of a bell, and likewise smells, tastes, sensations, and so forth. These arise as uncertain confusing appearances, certain visual appearances, and very certain lucid appearances. c. 1be dependently arisen connections ofthe dream experiences From the combined stimulus of both sleep as the cause and the wish to apprehend the dream when going to sleep, whatever topic the wish has been directed to arises in the dream. Marton and others have said: If one wonders what the difference is between this and the dream experiences, it is that just arresting the vital wind of wind, which is the cause of the dream experiences, causes the

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occurrence of particular aspects of mobility, such as dreams of horses, and has a lesser range. But this has a greater range because, from the dependently arisen connections of targeting the key points of all four ma~u;lalas, as well as from the stimulus of sleep, many different dreams emerge.Z<J lhis is doubtful because immobility, such as an inability to cross a great plain, is also mentioned as a dream experience. lherefore, although the dream experiences are not preceded by a wish, through the dependently arisen connections of previous sights and sounds or the mere arresting of the vital wind, many particular meditative concentrations arise in dreams. But here, on the basis of a special wish, such as a technique for apprehending dreams, whatever topic the wish has been directed to arises in the dream.

4. 1be three warmths lhis has three topics: a. lhe warmth preceded by thought b. lhe warmth of the nine essential constituents gathering c. lhe warmth of the drops blazing and stabilizing a. 1be warmth preceded by thought Although one is meditating on the enlightened body of a deity and so forth, something previously seen or heard arises as the object of attention, and, single-pointedly resting on it, the mind does not fl.ow to another reference point. lhis meditative concentration thatwas caused by a thought recollecting something previously seen or heard incinerates the fuel of conceptual marks, and so it is called "the warmth preceded by thought." [14-9] Others explain this as agitation, but in this tradition it is maintained to be a naturally arisen experiential appearance that arises without dependence on meditation. 30

b. 1be warmth ofthe nine essential constituents gathen'ng By the force of meditation, the five nectars and the vital winds of the four elements gather in the four mansions and so forth, so that even without dependence on external stimuli, signs such as the sun, the moon, the cities of the six realms, smoke, and the enlightened bodies of the tathagatas

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are seen. Since it is a meditative concentration that emerges from the gathering of the nine essential constituents, it is called "the warmth of the nine essential constituents gathering."31 c. 1he warmth ofthe drops blazing and stabilizing

lhis has three topics: 1) lhe warmth of blazing 2) lhe warmth of wavering 3) lhe warmth of stabilizing

1) lhe warmth ofblazing lhe expansion of the dear essences through the force of meditation stretches the channels, causing pain of the drops, together with pleasure.

2) 1he warmth ofwavering After the pain subsides, the pleasure grows greater, but sporadically. 3) lhewarmthofstabilizing lhe pleasure remains stable wherever it arises. Since these arise from the gathering, expanding, and stabilizing of the essential constituents, they are called "the warmth of the drops blazing and stabilizing."

5. 1he three meditative concentrations This has three topics: a. lhe meditative concentration of the characteristic arising as a variety b. lhe meditative concentration of the nature arising as emptiness c. The meditative concentration of the essence arising as unity a. 1he meditative concentration ofthe characteristic arising as a variety lhe mind is arrested through meditation, and pleasure and pain and various visual appearances arise to body and mind. Because it arises as a variety of lucid appearances, this is called "the meditative concentration of the characteristic as a variety."

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b. 1he meditative concentration o_fthe nature arising as emptiness Following that, after the various appearances fade, only an experience of emptiness arises. That emptiness is the nature of all phenomena. Because one rests single-pointedly in it, this is called "the meditative concentration of the nature as emptiness." [150] c. 1he meditative concentration ofthe essence arising as unity

lhis has three topics: 1) lhe unity of appearance and emptiness in relation to objects :z.) lhe unity oflucidity and emptiness in relation to awareness 3) lhe unity of bliss and emptiness in relation to the body

1) 1he unity ofappearance and emptiness in relation to thjects lhis is the arising of nonconceptual awareness in dependence on a single sensory object, such as a form or a sound. It is appearance because that object clearly appears without cessation. It is emptiness because the mind rests in nonconceptual awareness in dependence on that. It is unity because these two are complete in a single meditative concentration.

2) 1he unity oflucidity and emptiness in relation to awareness When a naturally arisen meditative concentration arises in the mind, it is lucid because it is free from dullness. It is emptiness because it is free from the stream of thoughts. It is unity because these two are a single taste.

3) 1he unity ofbliss and emptiness in relation to the body lhrough meditation, a bliss arises that pervades all or a part of the body. When the mind is focused on that, it is bliss because the feeling is an experience of contentment. Emptiness and unity are as before. Since the dependently arisen connections of the vital winds and mind, which are the causes of all these fifteen experiences, are aligned in sequence and out of sequence, without a certain number and order, the resultant experiences arise in sequence or not in sequence. lhus whatever occurs should be recognized as meditative concentration and taken as the path. lhese experiences also arise unclear and unstable during the first

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gathering of the essential constituents, somewhat dear and stable during the middle one, and very clear and stable during the final one. One might ask, "In that case, do they also arise like this on the transcendent path?" No. lhey arise in order and in sequence. It is said that the experiences of the mundane path, which all consist of the warmths and the signs, progressively evolve into the signs and the culminations of attainment on the transcendent path, so that the warmths transform into the signs, and the signs transform into the culminations of attainment. Precisely this experiential appearance that arises for a noble being arises for a sugata as pure appearance. [I 5I]

III. Pure appearance A sugata. Ornamental wheel of inexhaustible enlightened body, speech, and mind. Pure appearance. lhis has three topics.

A. The support lhis is one who has gone to bliss, "a sugata:' because the unpleasant path of safilsara has been abandoned and one has gone on the blissful path of nirvaQa. If thae 2 is divided in accordance with the different qualities of the names of the paths being given to the causes, there are four topics. lhe sugata of outer shape has gone to bliss through the path of the two assemblies. When meditating on the creation stage, since the various objects and the channels of the body are coarse and easily realized, it is outer. Because they are meditated on as the enlightened body of the deity, in the forms of colors and shapes, it is shape. Beginning from the invitation of the divine assembly up until the outer and inner deities have been completely created through the four branches is the assembly of merit. lhe arising from that of any one of the three meditative concentrations is the assembly of primordial awareness. In brief, the nirmaQakaya is the result that ensues from meditation on the creation stage of outer shape, which consists of the two assemblies.

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lhe sugata of inner mantra has gone to bliss through the central path. From the central channel come borh e and vaT{I, from them the set of eight,33 from them the fifty vowels such as a and consonant-syllables such as ka, and from them all mantras. lhe Samputa 1antra says: lhe characteristics of all mantras perfectly emerge &om precisely this. 34 Therefore, because the central channel is the source of mantra, this is known as "mantra." Purifying it by means of the path of the fierce fire gathers the vital winds and mind into the location of the short a, which is the channel knot of the navel and when they move and go up through the central channel, the channel syllables are transformed and the sambhogakaya is attained. lhe sugata of secret initiation has gone to bliss in the space35 of the mother, which is the path of the sugatas. [152.] lhe bhaga36 of a mudra with a completely pure mindstream, who comes from one of the five families, is the site of the bestowal of the third initiation, which produces the secret, connate melting bliss and is thus known as "the site ofsecret initiation." When the vital winds and mind are refined by the mattt;lalacakra path and gather there, through the stages of the four ascending joys the enlightenment mind that is the support of bliss ascends from the blissful space of the mother to the cakra of great bliss at the top of the head. It stabilizes without emission, the essential constituent nectars are transformed, and the dharmakaya is attained. lhe sugata ofultimate reality has gone to bliss through the path of the three gates to liberation. lhe path ofthe fourth initiation, the va jra waves, is the ultimate of the four paths, and its meditative concentration-sublime blissful emptiness-is known as "the ultimate view." When meditating on this, beginning from the blessing ofthe lotus lady through the yoga of the gathering and diffusion of the vital winds and mind that have accumulated at the pistil of the sublime channel, the waves of subject, object, and both are paralyzed during the instants ofthe purification ofthe mindstreams of the male embodiment of method, the female embodiment of wisdom, and both. The refinement of the three channels actualizes the

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gates to liberation- the emptiness, wishless, and signless gates to liberation-that are the real nature of all phenomena, and thus known as "the real nature:' lhe result of going to bliss on such a path as this is the transformation of the vital wind and the attainment of the svabhavikakaya. 1. Inexhaustible enlightened body lhat sugata's inexhaustible enlightened body is twofold: a. lhe inconceivable secret of enlightened body b. lhe omnipresence ofenlightened body

a. 1be inconceivahle secret a_{enlightened body As taught in the Stack of]ewels,37 no one except a buddha can see the cranial dome on his head, and so forth.

b. 1be omnipresence a_{enlightened body Whatever will train someone, he displays that form to them by means of sublime emanations such as Sakyamumi and emanations other than the sublime, such as Brahma, Indra, Siva, or a boat. [r 53] 2. Inexhaustible enlightened speech Inexhaustible enlightened speech is twofold: a. lhe inconceivable secret of enlightened speech b. lhe omnipresence of enlightened speech

a. 1be inconceivahle secret ofenlightened speech No one is able to determine its limit because wherever one stays, near or far, it is equally audible, not greater or lesser, nor clear or unclear.

b. 1be omnipresence ofenlightened speech The Dharma is taught with a variety of speech, simultaneously in harmony with the languages of a variety of potential disciples.

3. Inexhaustible enlightened mind Inexhaustible enlightened mind is twofold: a. lhe inconceivable secret of enlightened mind b. lhe omnipresence ofenlightenedmind

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a. 1he inconceivable secret ofenlightened mind lhis is the transcendent awareness of the true nature of phenomena just as it is.

b. 1he omnipresence ofenlightened mind lhis is the transcendent awareness of absolutely all the dependently arisen connections of everything knowable, in all their diversity, such as the sharpness of a thorn, the roundness of a pea, and the hues of the eye in a peacock's feather. A commentary on the Treasury ofAbhidharma says: No one except an omniscient one is able to know the diverse aspects of the causes of the eye in a single peacock feather. 38 Since those qualities are also unceasing for as long as sarpsara exists, they are inexhaustible. "Ornamental" means beautiful. He is beautiful because he has the accumulation of qualities such as the sambhogakaya for his own benefit, and has gained the nirmiil).akaya for the benefit of others, with miraculous emanations occurring without effort. "Wheel" means the wheel of his enlightened activities. Since both the beneficial nirmaQakaya and sentient beings as the objects of the beneficial actions exist until sa.q1sara is emptied, he acts without interruption for the benefit of sentient beings. [154]

B.1hecause lhis is not actually presented here, but is mentioned later [in the Tlajra

Lines]: By means of the outer dependently arisen connection and the inner dependently arisen connection that is the dissolution of the four pulsations, ...

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Thus it is the dissolution of the pulsations of the foursupportingm;u:tQalas. lhis occurs later, so it is not presented here.

C. The appearance It is "pure appearance;' the pure experiential appearance of a yogin. At the time of the ultimate result, it is realized that no different appearances of sarpsiira and nirviit).a exist other than precisely one's own taintless, utterly pure primordial awareness. From this emerges the one known as "a vajra holder of the thirteenth level." At that point there is no sa~psiira to reject and no nirviil:ta to attain. SaJTlsira and nirviii)a are a single taste because they are realized to have the nature of one's own single mind. One was a yogin on the path before, but because the path has transformed into the result, the path and result are a single taste. Because the same mindstream of a sentient being in the situation of impure appearance before has transformed into a buddha through the force of familiarity with the path, buddha and sentient being are a single continuum. lhe various thoughts were to be rejected before, but through ultimate familiarity with the path, all thoughts have been transformed into primordial awareness and what was to be rejected and the antidote are a single taste. lhe true nature ofall sarpsiira and nirviiQahas become the object ofthe activity of a single realization, which means that at about this point "what is to be accepted and rejected are not two" and "what is to be abandoned and attained are not two." In the Two-Part H evajra Tantra this is also the meaning of"Precisely this is known as saJTlsiira:' and so forth. 39

CHAPTER

Two: The Three Continua

Now the three continua are presented to show that the mental stream of a single person, who is the support, from being a sentient being until becoming a buddha, consists of a single stream. This has three topics: the causal continuum of the universal ground, which is like a fertile seed and is the natural luminosity of mind having the potency to produce the resultant vajra holder; the method continuum of the body, [ISS] which is like the water and fertilizer that ripen the potency present in the causal continuum by means of aligning the dependently arisen connections in the body, and so forth; and the resultant continuum of mahamudra, which is like the ripened fruit, the four kayas that are the actualized transformation of the potency present in the universal ground. Moreover, these are also known as "root continuum:· "explanatory continuum;· and "resultant continuum."40 lhey are known by these names because the universal ground is the root ofall sa1psara and nirva.Qa, and what is to be established; because this universal ground is realized by means of the path that targets the key points in the body, and thus is the establishing agent; and because the enlightened-body, -speech, and -mind vajras are not enhancements above that.

ONE:

1he Causal Continuum ofthe Universal Ground

Since s:upsara and nirvaQa are complete in the causal continuum of the universal ground, it is the root continuum.

This has two sections: I. 1he general meaning II. 1he meaning of the words I. The general meaning lhis has seven topics: A. 1he support B. 1he supported universal ground itself C. How it is supported on that support D. How the support and the supported are connected E. Establishing it as the causal continuum F. Establishing it as the root continuum G. 1he calculation of how the phenomena ofsa1psara and nirvii)a are complete therein A. The support lhis is the channels of the body, the channel syllables, the essential constituent nectars, and the quintessential vital wind of primordial awareness that pervades and controls them. For the first, the coarse is the body as support, consisting of the sense organs and its interior. 1he subtle is the 3·5 million tiny channels that stick into the openings of the hair follicles. If these are condensed, there are seventy-two thousand channels. If these are condensed, there are one hundred twenty in the four cakra mansions ofprecious channels. If these

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are condensed, there are thirty-two main channels in which the enlightenment mind flows, or thirty-seven when the five hidden channels are added. If these are condensed, there are the main three. [156] For the channel syllables, the coarse are all the channels that are in the form of syllables, such as the fourteen syllables in the bhaga mat).c;iala that support the vital wind, the syllables of the four cakras, and the other thirty-seven, such as the puliramalaya.41 lhe subtle is the short a of the central channel. For the essential constituent nectars, the coarse are the inconceivable essential constituents present within the channels. lhe subtle is the extremely clear enlightenment mind present like sunshine on a very transparent sea, or the throat of a cuckoo, or the dew clinging to the tip of a blade of grass. For the vital wind, the coarse is speech and expression. lhe subtle is the vital wind. Furthermore, in the context of number, there are 21,6oo. In the context of divisions, there are the ten vital action winds, ofwhich there are five root vital winds. Ifcondensed, these are the three vital winds of exhalation, inhalation, and the pause.

B. The supported universal ground itself lhe supported mind is an experiencing and aware mind, not specifically classifiable and not fitting into a type or category. It is method, pure awareness lucid and unceasing, its essence emptiness. Precisely that, the ground in which the habitual propensities of karma are established, is known as "the universal ground." One might ask, "Why is it known as the universal ground?" Because it is the ground of both sa1psara and nirvai).a, and because if the methods are not applied it creates sa1psara, but if the methods are applied it produces enlightenment. Moreover, dependent on the stimulus of attachment to outer objects, passion and hatred arise from the universal ground itself and the affliction of affliction occurs. lhat accumulates karma, and the affliction of karma occurs. And since the taking ofbirth in saxp.sara comes from that, the affliction ofbirth occurs. [157] However, as a result ofbeing guided on the path by means of the three modes of guidance and so forth, during the three modes of gathering the essential constituents one of the three meditative concentrations first

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arises and the afHiction of afHiction is repulsed. Since karma is not accumulated by that, the afHiction of karma is repulsed. Since one will not appear in sa1psara when karma has not been accumulated, the afHiction of birth is repulsed, and supreme enlightenment is achieved.

C. How it is supported on that support lhis is how the supported universal ground is supported on the four supporting maQQalas. Since these are a single substance, like a flower and the scent of a flower, they exist as a single undifferentiated mass.

D. How the support and the supported are connected Everything accumulated as propensities in the mind ripens as the body, and everything that ripens as the body is present externally. Also, everything that is present externally is complete in the body, and everything complete in the body is present in the mind.

E. Establishing it as the causal continuum If this universal ground does not come in contact with the stimulus of an exceptional method, it acts as the ground of sa1psii.ra, but ifit does come in contact with the stimulus of an exceptional method, the four supporting mar.t<Jalas act as the causes for attaining the four kayas, and so it acts as the cause of nirviiQa. lhus it is known as "causal." From when one is a sentient being until one is a buddh~. its obscurations are gradually removed by the gradual purification of the initiations and the path, and the qualities to be attained are gradually attained. Since even final buddhahood is not a different type of stream, and arises without a break in the stream, it is known as a "continuum." It is like, for example, a single piece ofcopper, which can be used for making a bedpan to hold filth, ornaments for men and women, and an image of the Conqueror. Although these are different situations, the essence of the copper does not change. [158] One might say, "If the universal ground does not change through familiarity with the path, buddhahood will not be attained." Even though no change occurs in the universal ground, there is no contradiction in buddhahood being attained through the removal of incidental stains. As it is taught:

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Sentient beings are precisely buddhas, but obscured by incidental stains. Once these are removed, they are precisely buddhas. 42

F. Estahlishing it as the root continuum It is like the root of a great tree. Dependent on the root of a tree, the leaves, flowers, and fruit appear. Likewise, if that universal ground does not come in contact with the path, it produces all the causes and results of satrsara consisting of the three affiictions, but if it does come in contact with the stimulus of a method, it produces the lesser actions, such as the peaceful, which are like the leaves; the medium eight great attainments, 43 which are like the flowers; and even the sublime attainment, which is like the fruit. lherefore, it is known as "the root continuum" because it is like the root of a tree. G. 1he calculation ofhow the phenomena ofsa'f!lsdra and nirvd~a are complete therein This has two topics: 1.

2.

lhe calculation of the completeness of sarrsara and nirviil:ta in the supporting body lhe calculation of the completeness of sarp.sara and nirviil).a in the supported mind

1. 1he calculation ofthe completeness ofsmresdra and nirvd~ in the supporting body lhis has four topics. a. 1he calculation ofthe completeness ofsmresdra and nirvd1J4 in relation to

the channels ofthe body lhe four sarrsara channels and so forth are sarp.sara and the central channel is the nirvaQa channel.

b. 1he calculation ofthe completeness ofsatrtsdra and nirvd~a in relation to the syllables lhe syllables of the six realms are satpsara and the syllables of the five

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families, the a that is the syllable of the perfection of wisdom, and the htilfl ofunity are nirvar:ta. c.-d. 1he calculation ofthe completeness ofstllf'ISdra and nirvd7}a in relation to the essential constituent nectars and the vital wind lhe essential constituents and the vital wind within the channels and syllables of sarpsara are sarpsara and the essential constituents and the vital wind within the channel and syllables of nirvaQa are nirvar)a. lhis is because those related to sarpsara produce sarpsara and those related to nirv:ii}a produce nirvar}a.

2. 1he calculation ofthe completeness ofstllf'ISdra and nirvd7}a in the supported mind All the phenomena of sarpsara are complete in the form of the characteristic of the mind. [ 1 s9] lhe characteristic is a variety, and also appears in that way. Since virtuous and non virtuous propensities have accumulated in the universal ground, at the point of death the propensities combine. lhe channels and syllables of the six realms take control of all the various propensities for the places, forms, experiences, types, and so forth of the individual six realms, and when one is propelled into the places of the individual six realms, they ripen as the individual bodies, and the appearances of each of the six realms arise, such as heat and cold, hunger and thirst, dullness and stupidity, attachment to the eight worldly concerns,44 or anger and delight. All the phenomena of the path are also complete in the form of the qualities of the mind. lhe paths of the sravakas and the pratyekabuddhas, the perfections, and secret mantra are the four truths, dependent arising, the six perfections, and the creation and completion stages. lheir views are the selflessness of persons, the nonsubstantiality of objects, the illusionlike reflexive awareness without subject and object, and unity beyond conceptual elaboration because all phenomena are utterly nonabiding. All of these, the fifteen experiential appearances of meditating on the path and so forth, are the qualities of the universal ground itself refined by the path. All the phenomena of the result are complete in the form of the potency of the mind. lhe universal ground has the potential for producing the four pairs of persons, or the eight kinds ofindividuals!5 which are

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the path and result of the sravakas; the path and result of the pratyekabuddhas, which are actions in groups and like a rhinoceros; the path and result of the bodhisattva, which are the three kayas; and the path and result of mantra, which are the common four enlightened actions and eight great attainments; and the sublime ornamental wheel of inexhaustible enlightened body, speech, and mind. [16o] Also, these are complete in the form of the characteristic of the mind as a variety, its nature as emptiness, and its essence as unity. In that way, since sarp.sara and nirviil).a are complete in the cause, the experiences of sarp.sara and nirvai).a also occur on the path, and precisely that causes sarp.sara and nirviil).a to be a single taste at the result. One might ask, "In that case, is establishing it in that way the path or the view?" lhis is known as "the view that is realized, the totally pure universal ground." If these are distinguished, there are the three views that are realized at the time of the cause, the path, and the result. In sequence, these are the naturally pure universal ground, the pure great enlightenment of the universal ground, and the utterly pure svabhavikakaya. For the first, even when water, the sky, and gold have sediment, clouds, and tarnish, they are naturally pure. Likewise, even with temporary stains, this is naturally pure. Distinguishing the Middle and the Extremes says: We maintain that it is pure, like the element water, gold, and the sky are pure.4 ' lhe second is the reason it becomes great enlightenment, because if it comes in contact with the stimulus, it transforms into great enlightenment. lhe third is the result, buddhahood.

II. 1he meaning o_fthe words It is "the universal ground" because it is the ground ofboth Sa111sara and nirval).a, according to whether or not the methods are applied. lherefore, it is called "causal" because it has the potency to give birth to the results of both sarp.sara and nirviil).a. It is a continuum because the nature of mind, pure awareness, remains uninterrupted from when one is a sentient being

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until one is a vajra holder. Because all the phenomena of the path and result of saq1sara and nirvit).a are complete in the form of the characteristic, the qualities, and the potency, it is said that "saqtsara and nirvaQ.a are complete." [x6r] Because it is the mind, the universal ground, that is to be realized through aligning the dependently arisen connections in the body, it is called "the root continuum." To take this type of cause as the path requires a person with a cleansed mindstream. It is like, for example, purifying the tarnish or stains to transform iron into gold.

Two: The Method Continuum ~(the Body

lherefore, the method that cleanses the stains of the continuum of the supporting practitioner is the method continuum of the body. This is divided into five sections: [1] the causal initiation, which is the first topic of the method continuum; [2] the twenty topics of the path and so forth; [3] the presentation of the group of sacred commitments; [4] the presentation of the propitiation of the five <;lakas and <;lakinis if those sacred commitments are damaged; and [s] the presentation of the initiation at the time of the path, which is the main topic of the method continuum.

1he Causal Initiation, Which Is the First Topic ofthe Method Continuum

SECTION ONE:

For the method continuum of the body and so forth, there is the causal initiation with four triads, the seats and so forth, and so forth. 1he first topic of the method continuum is initiation because, if initiation is not correctly received from the master at the time of the cause, it is not appropriate to meditate on the path. 1he method continuum of the body is a method for realization by means of the body because the potency for achieving the result of buddhahood, which is present as the universal ground in the form of a seed or a cause, is realized through aligning in the body the dependently arisen connections of the path, such as initiation. Since the continuum of the body is uninterrupted from the first bestowal of initiation up until buddhahood, it is a continuum. Included in the phrase "and so forth" is the statement treated later that the body is also "the explanatory continuum;' because the mind that is the root of samsara and nirva.Q.a is realized and mastered through aligning the dependently arisen connections in the body. Now the later phrase "with four triads" will be brought forward and explained. 1he triads consist of four sets of three, one set for each initiation: I. What maQ<;iala it is from II. What initiation is received III. What stain is purified [162]

I. What maJJ.dala it is.from 1he four maQ<;ialas are: the ma.Q.Qalas of colored particles, the bhaga, the

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relative enlightenment mind, and the absolute enlightenment mind. Since the three seats must also be complete in each of them, "the seats and so forth" applies to all four. lhe three seats are the seat of the buddhas and bodhisattvas, the seat of the female embodiments of pure awareness and the goddesses, and the sc=at of the male and female wrathful beings. In general, the equivalent for "seat" in Sanskrit is pitha. which applies to both seat and place. Here it is "sc=at" because it is the place or type of buddha. lhis has two topics: A. How the three seats are complete in the outer maQgala B. How the three seats are complete in the inner maQgala

.\.How the three seats are complete in the outer ma1'Jl)aia lhis has three topics: r. lhe classification of completeness in absolutely all the divine seats 2. lhe classifi.cation of the three seats as complete in a single heroic deity 3. lhe classification of the three seats as also complete in the nine deities and so forth

1. 1he classification ofcompleteness in ahsolutely all the divine seats lhe buddha seat is in the center and the seat of the bodhisattvas is in the inner primary and intermediate directions. Of the two for the female embodiments of pure awareness, the seat of the imagined female embodiment of pure or primordial awareness is in the center and the seat of the 4ctual female embodiment of pure awareness is to the left. lhe seat of the goddesses is also in the inner primary and intermediate directions, in the manner of being identical [with the bodhisattvas]. lhe seat of the male and female wrathful beings is in the outer primary and intermediate directions. lhese can also be applied to and understood in regard to such as the thirty-seven deities of Cakrasamvara and the thirty-two deities of Guhyasamaja. ~.

1he classification o_fthe three seats as complete in a single heroic deity

Included in the first phrase" and so forth" are two topics:

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a. lhe classification of the three seats as complete in the context of purity b. lhe classification of the three seats as complete in the context ofblessings and enlightened actions a. 1he classification ofthe three seats as complete in the context ofpurity For anysingleheroic deity, in the context of the purified ground ofpurification, which is the five aggregates and theeighttypes of consciousnessthe inner sensory bases-they are the seat of the tathagatas and bodhisattvas. [I 63] In the context of the purified five elements and the outer sensory bases, they are the seat of the female embodiments of pure awareness and the goddesses. In the context of the purified eight major joints of one's limbs, and both the top of the head and the soles of the feet, making ten, they are the seat of the male and female wrathful beings.

b. 1he classification ofthe three seats as complete in the context a_{blessings and enlightened actions In the context of the bestowal of initiation and the blessing as the five types of primordial awareness, these are performed by the seat of the tathagatas. lhe enlightened actions such as the benedictions are performed by the seat of the bodhisattvas. lhe singing of the vajra song and the blessing as the four immeasurables, with the great bliss of the pristine basic space of phenomena as the fifth, are performed by the seat of the female embodiments of pure awareness. lhe offerings, praises, and so forth are performed by the seat of the goddesses. lhe enlightened actions of frightening away impediments, protection, summoning and placing, and so forth are performed by the male and female wrathful beings.

3. 1he classification ofthe three seats as also complete in the nine deities> and so forth One might ask, "If the three seats are complete in Guhyasama ja and so forth, how are they complete in Hevajra?" lhe seat of the buddhas is the main figure in the center, because he has the five types of primordial awareness that are the five purified aggregates. lhe seat of the female embodiments of pure awareness is Nairatmya, who

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resides in the center, because she is the female embodiment of pure or primordial awareness. lhe seat of the bodhisattvas is the eight goddesses of the primary and intermediate directions because the purified sensory bases, such as the eye, are the essential nature ofMohavajri and so forth. lhe seat of the goddesses is also precisely them because they perform the actions of the offerings and purify the outer sensory bases of form and so forth. [ 164] lhe seat of the male and female wrathfu1 beings is also precisely them because they perform the enlightened actions such as summoning and placing. In that way, since the master who is a vajra master understands the purities, enlightened actions, and blessings, and since he understands well how the three seats are complete for a deity even in a mru:1dala such as that of a solitary heroic deity, he admits disciples, bestows initiation, and presents the purities in that way. One might ask, 'in that case, since the three seats are also complete in Varahi, why is the term "initiation" incorrect there?" Although the three seats are complete, the bestowal of initiation is not proper because the ritual for the bestowal ofinitiation is not expounded in the tantra. For example, although the abbot, master, and Sangha are complete, if there is no ritual, the act [of ordination] is not fulfilled.

B. 1be classification ofthe three seats as complete in the inner mat)r!a/a lhis is included in the second "and so forth." In regard to the three sublime initiations, with the understanding and meditation on the three seats as complete in the body of the master who is a vajra master, and with the understanding and meditation on the three seats as also complete in the bodies of the disciple and the supporting lotus lady, the initiation is bestowed and the purities are also presented in that way. However, for the body mru:1dala, the three seats are mainly presented as complete in the channels, which are one's real nature. For the secret initiation, the three seats are mainly presented as complete in the real nature of mantra, the syllables. In the context of the initiation of primordial awareness dependent on an embodiment of wisdom, the three seats are mainly presented as complete in the real nature of the deity, the enlightenment mind. For the fourth initiation, the three seats are mainly presented as complete in the real nature of primordial awareness, the vital wind.

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In the context of the body m;u:u;lala, the central figures of the five or six mansions are the seat of the buddhas and the female embodiments of pure awareness. [165] lhe 157 deities and so forth are the seat of the bodhisattvas and goddesses. lhe eight limbs of the body, and absolutely all the tiny channels, are the seat of the male and female wrathful deities. Or else the central channel alone is classified as the seat of the buddhas and the female embodiments of pure awareness, the thirty-seven channels as the seat of the bodhisattvas and goddesses, and the channels of the limbs as the seat of the male and female wrathful beings. For the syllables, which are the bhaga mat;l~ala, the five seed syllables bhritr{l tirrtJrirrt kharrt hitrrt are the seat of the buddhas. lhe five ofarrt larrt mdrrt pdrrt tdrrt are the seat of the female embodiments of pure awareness. According to the mother tantras, the six of marrt r/.arrt parrt rarrt arrt narp, or according to the father tantras, the six seed syllables sarrt k#rrt }rirrt and so forth, the twenty-four syllables ofpuja and so forth, and the fifty vowels such as a and consonant-syllables such as ka are the seat of the bodhisattvas and goddesses. lhe eight great joints of the limbs, the top of the head, and the soles of the feet, in which ten long hitrrts are present, are the seat of the male and female wrathful beings. For the maQ~ala of the enlightenment mind, the clear essences of the five nectars are the seat of the buddhas. lhe four elements, together with the fifth of pleasure as the nature of space, are the seat of the female embodiments of pure awareness. lhe clear essences of the sense organs, such as the eyes, and of the twenty-four sacred lands, such as the teeth and nails, are the seat of the bodhisattvas. lhe clear essences of the objects of one's body, such as form, are the seat of the goddesses. lhe clear essences of all the limbs, fingers, and toes of the body are the seat of the male and female wrathful beings. lhese are the classifications of the meaning of the three seats as complete in the three maQ~alas, in the context of the causes for taking the three ka yas as the path. lhese are all also calculations of the completeness of the three seats with regard to the production of experiential appearances for one on the

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path of yoga, and their suitable transformation into those results. [166] In brief, this is established through the four authentic qualities.

In the context of the quintessential vital wind of primordial awareness, each of the sets of nine hundred, in which each of the five ground, or root, vital winds are primary, are the seat of the buddhas. Each of these is divided into the four elements, such as earth, so that each of the 225 that circulate together are the seat of the female embodiments of pure awareness. Precisely these, circulating through the eyes and so forth, and the 924 branch vital winds, are the seat of the bodhisattvas and goddesses. 1he pervasive branch vital winds that are present in the skin and the mass of hair follicles are the seat of the male and female wrathful beings. 1hese are the specifics of the branch vital winds, which are named in respect to the actions each performs in each of the individual locations where they reside. 1hese are all also established only through the four authentic qualities, primarily the authentic quality of the subsequent mindfulness of experience, such as visual appearances. 1herefore, by maintaining that the three seats are complete in the fourth maQ<;iala (the quintessential vital wind of primordial awareness that is the essential nature of all the maQ<;ialas), doubts are eliminated within, the dependently arisen connections are aligned, and the method continuum of the body and the path free from hope and fear are all established as the two truths. 1hose points complete the presentation of the mal).<;ialas.

II. What initiation is received For the creation stage, the eleven aspects of the vase initiation are received in a maQ<;iala of colored particles. To bless one's five aggregates and five afflictions into the five families and five types of primordial awareness, there are the five initiations of pure awareness, which are those of water, crown, vajra, bell, and name. For blessing as the essence of the sixth family, there is the sixth initiation of a perfect buddha. [167] To become endowed with the strength to benefit others, there is the initiation of the vajra master. 1hese are the seven main sections of the vase initiation.

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As its branches, there is the ritual permission for the actions of selfentry at the time of the path, in order not to be dependent on another. To show that through the practice of the path one will become at a future time whichever buddha the flower struck [when cast on the maQQala ], there is the prophecy. To showthataftertodayonewill become free from the sufferings of existence, there is the encouragement. For an exceptional joy to arise from that, and to be freed from a despondent mind, there is the congratulation. lhese are known as "the vase initiation" because in all situations the actions of the vase are used.

One of the five forms of the secret initiation is received in the bhaga m;u:1-;iala of the syllables. Moreover, the three ways to receive this are divided into five ways to take it. If one has very few conceptual thoughts, it is received from the mother-taken with the tongue from the space of the mother. If the conceptual thoughts are greater than that, it is received from the father-taken with the tongue from the jewel of the father's vajra. A person with great conceptual thoughts receives it through the force of liberation. For that, those with great conceptual thoughts are divided into the three categories of greater, medium, and lesser. lhe lesser of the great takes with the tongue the actual enlightenment mind that is taken by the thumb and ring finger of the master from a vessel of conch shell or mother of pearl. One with medium conceptual thoughts takes it given in combination with yogurt and liquor. lhe greater of the great takes it by merely touching a drop to the throat. lhese are known as "the secret initiation" because the substance is secret. Two initiations of primordial awareness dependent on an embodiment of wisdom are received in the maQQala of the relative enlightenment mind. [168] lhese are the bestowal of a mudraas a support, and the generation in the mindstream of the experience of the supported primordial awareness of the four joys. lhose two are known as "the initiation ofprimordial awareness dependent on an embodiment of wisdom" because the primordial awareness of the four joys is generated in dependence on a female embodiment of wisdom.

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One of the five, such as the supported fourth initiation, is received in the mru:H;Iala of the absolute enlightenment mind, or the quintessen-

tial vital wind of primordial awareness. When ones totally pure mind and the primordial awareness experienced at the time of the third initiation are both communicated with mere words as a single taste, it is the fourth of words. From this, when the primordial awareness of the fourth-unmistaken reality, the meditative concentration of sublime blissful emptiness-arises in one's mindstream, it is the real fourth. If the primordial awareness was not recognized during the third initiation, when the experience of connateness at the end of the four ascending47 joys arises in dependence on the lotus lady, it is the supported fourth. Becoming accustomed to that experience of the fourth during the time of the path in order to nurture the view is the fourth taken as the path. lhe designated fourth is the presentation by the master thatthe experience of the path and the primordial awareness of the dharmakaya are no different. On half of the thirteenth level, the definitive fourth is when the five kayas arise because the four pulsations have dissolved in dependence on a twelfth-level mudra whose mindstream is totally pure. lhese last two are the fourth of the actualized result. lhese are known as "the fourth initiation" because they are the ultimate of the four initiations.

III. What stain is purified lhe bestowal of the vase initiation purifies the stains of the body. lhe blessing of the body asthedeity stops the coarse thoughts that apprehend it as ordinary and makes the coarse outer support together with the sense organs and interior of the body suitable to be meditated on as the celestial mansion, and the 1; 7 inner channels suitable to be meditated on as deities. [169] lhus made into a fortunate person who practices the path of the creation stage, one is made into a vessel for the attainment of the result, which is the nirmaJ;Iakaya. lhe secret initiation purifies the stains of the voice. lhe mere bestowal of the secret initiation on the support for the circulation of the vital winds of the four elements, which is the syllables ya r ala wain the throat, the place where speech originates, causes the vital wind to reverse within and the natural eighty-four coarse thoughts to cease. lhus it is appropriate to meditate on the fierce fire, which is the path of mantra, and one

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is made into a fortunate person who will attain the result, which is the sambhogakaya. lhe initiation of primordial awareness dependent on an embodiment of wisdom purifies the stains of the mind. lhe bestowal of the third initiation causes the experience of connate bliss and emptiness to arise, by which all transient and intense affliction is repulsed for some time. lhus it is appropriate to meditate on the path of the mudra, the ma.Q.Q.alacakra, and one is made into a fortunate person who will attain the result, which is the dharmakaya. The fourth initiation purifi.es the stains of all three-body, speech, and mind. lhe bestowal ofthe fourth on the four supportingma.t;J.Qalas makes all the vital winds fit to enter the central channel, and thus it is appropriate that the meditative concentration of sublime blissful emptiness arises at the end of the four ascending joys. lherefore, it is appropriate to meditate on the vajra waves, the path that paralyzes the waves of subject and object, and one is made into a fortunate person who will attain the result, which is the svabhavikakaya. In brief, "the purification ofstains:' like the cleansing of tarnish on copper or the clearing of a field, destroys the ordinary condition and makes one fit to meditate on the path and so forth. One is made into a fortunate person who will attain the four results, which are the kayas. It is the superior if these initiations are received in dependence on an actual female embodiment of pure awareness because an experience of symbolic primordial awareness that is similar to the real primordial awareness actually arises. [170] It is the medium if received in dependence on an imagined female embodiment of pure awareness because the symbolic experience is slow in arising and the real primordial awareness is indirectly illustrated. It is the inferior if received through just the words from a master with an undamaged transmission, because even though it is appropriate to receive the four initiations in that way, since the experience does not arise in one's mindstream, this is not able to actually illustrate the real primordial awareness. lhese are known as "the causal initiation" because these initiations that align the dependently arisen connections of the four kayas in the

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cause, which is the four supporting mal}Qalas, must first be actually received from a master. For example, this is like purification by cleaning a Yessel before eating good food, or dearing a fi.eld to plant seeds.

SECTION

Two: 1he Twenty

Topics~fthePathandSoForth

Presentation by means of the four fives of the creation stage as the path and so forth. In that way, the method received through initiation must become famil~ iar as the path, so the twenty topics ofthe path and so forth are presented. lhis has two topics: I. 1he actual oral instructions of the four paths II. 1he supplemental practice of the intermediate state

I. 1he actual oral instructions ofthe four paths lhis has two topics.

A. 1he condensedpresentation through the meaning ofthe words In connection with the initiation, there is the creation stage as the path, and included in the "and so forth" are the paths of the self~blessing, the maQqalacakra, and the path of the fourth initiation. In connection with each of these there are the four views, culminations of attainment, prac~ tices when passing away, and results. In that way there are five topics for each initiation. Since this is presented by means of the four initiations, it is "presentation by means of the four fives." 1he four paths are the path of accumulation because they accumulate the causes for the arising of meditative concentration. 1he views are the path of application because that meditative concentration consists of the three warmths on the mundane path. On the transcendent path, these arise consisting of the three signs, and so it is said that "at the culmination of attainment they arise as the signs." [171] If the culmination of attain~ mentis not reached during this life, the practice when passing away is like a substitute to attain the transcendent path. lhe intermediate state

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and the sacred commitments are also included in the mundane path. lhe result is the dissolution of the pulsations of the support and the actualization of the four kayas.

B. The extensive explanation lhis will consist of four topics.

FIRST:

1he Vase Initiation

This has five topics. By receiving the vase initiation and meditating on the creation stage, which is the path of shape, a nonconceptual meditative concentration with the nature of the view of the three essences arises. From that, the culmination of attainment as the indivisibility of sai1J.sara and nirva~]a is directly realized on the transcendent path. If the culmination of attainment is not reached in this life because of weak effort, through the dependently arisen connection of the practice when passing away, which is the upward transference, the result of the naturally spontaneous nirmii:takaya will be actualized.

1. 1he path ofthe creation stage 1his has two topics. a. 1he meaning ofthe name It is a creation because the forms of the support and the supported deities are created by the mind. It is a stage because the visualization is in stages. As the Two-Part Hevajra 1antra says, "1he creation stage itself and ..."48

b. How to practice One meditates on the deity that was struck by the flower at the time of the bestowal of initiation,49 by means of either the extensive, medium,

or condensed method for accomplishment. However, the Lord ofYogins maintained that meditation on the body mat;~<;iala is primary. Thus, in accordance with his tradition, first fully perform the branches of meditation. so 1hen the light rays from the seed syllable in one's heart invite glorious Hevajra, Heruka, who is no different from the master, into the sky in front of oneself. Alter the presentation of the outer offering, the inner

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offering, the secret offering. and the offering of reality, and intense devotion, he dissolves into oneself, causing the body maJ)c,lala to become clearlyvisible. [172.] lhis is visualized in stages and includes two topics: 1) lhe visualization of the support 2.) lhe visualization of what is supported

1) 1be visualization ofthe support lhis has two topics.

a) 1be visualization ofthe protection calera lhe crown of the head is the variegated vajra, the soles of the feet are the vajra ground, the ribs are the vajra fence, the skin is the vajra pavilion and canopy, the head hair and body hair are a lattice of arrows, and the nails are a blazing mountain of fire.

b) 1be visualization o_fthe celestial mansion For the support, there is wind at the soles of the feet, fire in the lower abdomen, water at the navel, and earth at the heart. lhe spine is Mount Meru and the symmetrical body maQc,lala is a square. lhe circulation of the vital winds of the four elements through the four channels of the dharmacakra at the heart is the four gates. lhe eight sections of the limbs are the eight pillars. lhe eyes are the five walls. lhe nose is the jeweled balcony.lhe teeth are the garlands and half.-garlands.lhe tongue and lips are the raised porch. lhe ears are the pediments. lhe head is the upper portion of Mount Meru. lhese are visualized as naturally established in the body, not produced as though from the sequential stacking of the outer elements.

2) 1be visualization ofthe supported deities In consideration of the initial growth of the body from the navel, the description here begins from the navel. However, when meditating. one visualizes beginning from the heart in accordance with how it is in the mind. lhe a, at the navel becomes the Blessed One, Ratnasambhava, whose body is like the color of refined gold. He holds a jewel in the right hand and a bell with a handle made from a jewel in the left. He possesses the

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thirty-two excellent marks, such as a cranial dome [~r.ti!a} on his head that cannot be seen by any sentient being, and the eighty excellent characteristics, such as nails that are red like copper. [173] 1hese should also be remembered for the following deities. 1he mother, Buddhalocani, purified earth, has a body the same color as the father. She embraces him, holding a curved knife in the right hand and a skull-cup in the lefr, and stands with her right leg extended and the lefr bent. 1he sixty-four goddesses of the retinue, with the same appearance as her, surround them. 1he emanated channels are visualized as deities with the forms of faces and arms. 1hey all also have five ornaments of jewels and bone. Since the aggregate offeeling, and greed, which are to be abandoned, have been purified, they arise as the resultant primordial awareness of equality. 1his is the enlightened body as shape, because the channels themselves are visualized in the form offaces and arms. 1he form is bliss, because due to the force of the nectar, those channels also produce an experience of bliss. 1he nature is empty lucidity, because through the secret dependently arisen connection, which is the force of the gathering and diffusion of the syllables, these arise as the essence of empty lucidity. 1he essence is unity, because through the force of the vital wind gathering in those channels, these are realized to be the essence of the unity of lucidity and emptiness. 1herefore,since the single path of shape is also able to produce all four views in one's mindstream, it alone achieves the four kayas. 1hat is the first mansion. In the genital area is a hd that becomes the Blessed One, purified activity, Amoghasiddhi, whose body is green in color. He holds a sword in the right hand and a bell with a handle made from a sword in the lefr. 1he mother, purified wind, is Sarnayatiri, whose body is the same color as the father. She holds a curved knife in the right hand and a skull-cup in the lett, and stands embracing him. [ 17 4] 1hey are surrounded by a retinue of thirty-two goddesses the same as her, all of whom also have the five bone ornaments. Since the aggregate of conditioning factors, and jealousy, which are to be abandoned, have been purified, they arise as the resultant all-

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accomplishing primordial awareness.lhe enlightened body as shape, and so forth, are the same as before.lhat is the second mansion. At the heart is a hitrrt that becomes the enlightened-mind vajra, Ak~obhya, whose body is blue in color. He holds a vajrain the right hand and a bell with a handle made from a vajra in the left. lhe mother, purified water, is Mamaki, whose body is blue in color. She holds a curved knife in the right hand and a skull-cup in the left, and stands embracing him. lhey are surrounded by a retinue of eight goddesses the same as her, all of whom also have the five bone ornaments. Since the aggregate of consciousness, and hatred, which are to be abandoned, have been purified, they arise as the resultant mirrorlike primordial awareness. lhe enlightened body as shape, and so forth, are the same as before. lhat is the third mansion. At the throat is an o-, that becomes the enlightened-speech vajra, Amitabha, whose body is red in color. He holds a lotus in the right hand and a bell with a handle made from a lotus in the left. lhe mother, purified fire, is PaJ:l<;laravasini, whose body is the same color as the father. She holds a curved knife in the right hand and a skull-cup in the left, and stands embracing him. lhey are surrounded by a retinue of sixteen goddesses the same as her, all of whom also have the five bone ornaments. Since the aggregate of discernment, and passion, which are to be abandoned, have been purified, they arise as the resultant primordial awareness of discrimination. The enlightened body as shape, and so forth, are the same as before. That is the fourth mansion. At the top of the head is a harrt that becomes the enlightened-body vajra, Vairocana, whose body is white in color. He holds a cakra in the right hand and a bell with a handle made from a cakra in the left. lhe mother, purified space, is Vajradhatvisvari, whose body is the same color as the father. [175] She holds a curved knife in the right hand and a skullcup in the left, and stands embracing him. lhey are surrounded by a retinue of thirty-two goddesses the same as her, all of whom also have the five bone ornaments. Since the aggregate of form, and ignorance, which are to be abandoned, have been purified, they arise as the resultant primordial awareness of the

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basic space of phenomena. The enlightened body as shape, and so fonh, are the same as before. lhat is the fifth mansion. lhen, in the manner ofa magical birth, the bodhisattvas, goddesses, and wrathfu1 beings are created. According to the father tantras, one meditates on the eyes as K~itigarbha, the ears as VajrapiQi, the nose as Aka~agarbha, the tongue as Lokdvara, the body as Sarvanivara.r:1avi~kambhi, the mind as Man jusri, the joints as Samantabhadra, and the veins and ligaments as Maitreya. According to the mother tantras, one meditates on the eyes as Mohavajra, the ears as Dve~avajra, the nose as Matsaryavajra, the mouth as Ragavajra, the body as lqyavajra, and the mind as Naicitmyayogini. According to the father tantras, the six objects, which are the form of one's own body and so fonh, are meditated on as the vajra [goddesses] of form, sound, smell, taste, sensation, and the basic space of phenomena. According to the mother tantras, these are meditated on as Gauri, Cauri, Vetali, Ghasmari, Bhucari, and Khecari. For the eight joints, Yamantaka is at the right arm, Aparajita is at the left. Hayagriva is at the mouth, A111ftakut).Qali is at the vajra, Acala is at the right shoulder, Takkiraja is at the left, NiladaQc.la is at the right shin, Mahabala is at the left, Sumbha is at the soles of the feet, and Cakravartin is at the crown of the head. [176] In that way, the channels as shape are the nirmilfakaya, the inner syllables are the sambhogakaya, the secret nectars are the dharmakaya, and the ultimate vital winds are the svabhavikakaya. l11e path of the enlightened body as shape is itself a method for realizing the spontaneous four kayas. l11e entry of the primordial awareness aspects and the blessing of enlightened body, speech, and mind are not maintained in relation to these. Since this is a visualization of what is naturally established in the body, there are no primordial awareness aspects, grantors of the blessings of enlightened body, speech, and mind, and so fonh greater than onesel£ In that way, visualizing exactly the support as the protection cakra and celestial mansion, and what is supported as the 157 deities, take either the extensive or brief four initiations of the path, and sustain the view.

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2. 1he view ofthe indivisibility ofstUfl.siira and nirvti1Ja, which is the three essences lhese are the essences of the apparent aspect, the empty aspect, and unity. Each of them is also threefold: the phenomenon of a reversal from the appearance of ignorance, the true nature free from imaginary mind, and a single essence but with different facets. Here "the phenomenon" is not like the ground for appearance, designation, and acceptance that is known in the other vehicles, and thus established as a phenomenon, but is applied to the lucid aspect of a single meditative concentration. Likewise, "the true nature" is not the true nature of the four truths according to the sravakas, or of nondual reflexive awareness according to the Cittamatra, or that which is established as birthless through the reasoning of being free from single or multiple nature according to the Vehicle of the Perfections. Nor is it the pristine true nature that is pure by nature from the beginning. Here it is established as the nonconceptual aspect of a single meditative concentration experienced by a yogin. [177] In both such lucidity and nonconceptuality, the appearance of ignorance and the thoughts ofimaginary mind, which are to be stopped, have both been stopped. lhus the phenomenon and the true nature are established in reference to the rejection ofwhat is to be rejected. These are also established as the phenomenon and the true nature because the aspect that appears as lucid in pure awareness and the arising of the nonconceptual, which are to be achieved, have been achieved. A meditative concentration such as this primarily arises in reference to an object, yet is nonconceptual in essence. lhis has three topics: a. lhe three essences of meditative equipoise b. lhe three essences of postmeditation c. How to sustain these a. 1he three essences ofmeditative equipoise lhis has three topics.

1) 1he essence ofthe apparent aspect In dependence on the creation stage meditation, the mind focuses on something like the central eye, and when pure awareness rests there single-pointedly, there is a reversal from ignorance to the eye. lhe lucid

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appearance in the form of the eye is the phenomenon that is a reversal from the appearance of ignorance. At that time, two thoughts cannot enter the mind at once, so the stream of the entry of all other thoughts, except for just the lucid eye, is broken. 1his is the true nature free from imaginary mind. 1his lucid appearance arises nonconceptually, but precisely what arises nonconceptually has a lucid appearance, so there is "a single essence." It is known as "the phenomenon" in reference to the lucid aspect as the eye and as "the true nature" in reference to the aspect ofbeing empty of other thoughts.

2) 1he essence ofthe empty aspect 1hrough meditation, when there is an emptiness of all objects of reference such as the eye, which becomes an experience of emptiness alone, the mind focuses single-pointedly on that. As emptiness, it is a reversal from ignorance, and because it is a lucid pure awareness of emptiness, it is the phenomenon of a reversal from ignorance. 1his is empty of other thoughts and arises nonconceptually, so it is the true nature free from imaginary mind. [178] Because lucidity and emptiness are indivisible, there is a single essence. Established as the phenomenon in reference to the lucid aspect and as the true nature in reference to the empty aspect, there are different facets.

3) 1he essence ofunity When the mind is fixed on the central eye and so forth, but the form of the ob jeer such as the eye does not appear, nor does even an experience of emptiness appear, but instead smoke, a mirage, the enlightened body of a sugata, and so forth appear, the mind focuses on that. 1hat smoke and so forth is not established as an external thing, nor is it deliberately created, 51 so it is not true. Since it arises as an experiential appearance, it is also not false. 1hus it is a unity, and so the mind that realizes it is also known as "unity." After reversing from ignorance to smoke and so forth, it is a lucid appearance as smoke and so forth. 1hus it is the phenomenon of a reversal from ignorance. Empty of the stream of other thoughts, it is the true nature free from imaginary mind. Lucidity and emptiness are indivisible, so it is unity.

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b. 1be three essences ofpostmeditation 1) 1be apparent aspect By the force of having apprehended the meditative concentration of the apparent aspect during meditative equipoise, when arisen from medita· tive equipoise, such as when moving about and walking, even without intentional engagement the mind adheres to some external thing and rests there without fluctuation.

2) 1be empty aspect By the force of having apprehended the empty aspect during meditative equipoise, during the time when one has arisen from meditative equipoise, without intentional engagement the mind reverses from all apparent objects and sees emptiness, or the mind focuses on empty space. [179]

3) 1be experience ofunity By the force of having apprehended unity during meditative equipoise, during postmeditation, while various apparent objects appear one rests single-pointedly without clinging to them as true.

c. How to sustain these If the apparent aspect has not been apprehended, fix the attention singlepointedly in reference to something, like a vase, and the mind will focus on it. 1hen train in that way on other different things. Finally, training in regard to everything that appears, it will be impossible for the meditative concentration of the apparent aspect not to arise. Likewise, if the empty aspect has not been apprehended, call to mind something unestablished, like the sky or the hom of a rabbit, and fix single-pointedly on it. Becoming accustomed to that, and concluding that anything that appears, such as a vase, is empty, and fixing the attention single-pointedly on it, it will be impossible for [the view of] the empty aspect not to arise. If unity has not been apprehended, by causing the reflection of the moon in water, or of an image in a mirror, and fixing the attention singlepointedly on it, the mind will focus and conclude that all apparent objects are lucid yet empty like a reflected image in a mirror. If the mind is singlepointedly fixed with the right amount of concentration and relaxation, it

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will be impossible for unity not to arise. Moreover, this is the practice of the statement in the Two-PartHevajra Tantra: Birthless by nature from the beginning, and neither true nor false, likewise, yogin'is, know that I maintain everything to be like the moon in water. 51 When these views have been perfected, they arise as the culmination of attainment on the transcendent path.

3. 1be culmination ofattainment as the indivisibility ofStUflsara and nirvaT)a When the creation stage has been perfected through meditation on these three essences, the appearance of the environment and its inhabitants as sa1psara, and the celestial mansion and deities as nirvaJ}.a, will be indivisible, with everything that appears arising as the deities and the celestial mansion. [t8o] 1hat is also realized to be one's own mind. Mind is also directly realized to be without nature. 1hus, on the six levels of the transcendent path,53 externally the three-thousandfold world systems fit in a mustard seed without restriction of size. Walls, mountains, and so forth are not impediments. At about that point, by the dependently arisen connection of the enlightenment mind reversing upward internally, one is able to cause a river to turn back externally. By the ability to bind the white and red drops internally, one is able to hold the sun and moon hostage. By the attainment ofcontrol ofthe mind, many magical abilities occur, such as being able to externally make many from one, and make one from many. If the culmination of attainment has been not reached, the practice when passing away will act as a catalyst, and the culmination of attainment will be reached at the moment of death.

4. 1be upward transference as the practice when passing away Ifvarious signs ofdying occur and are not turned back even by the methods for averting them, one should train in the transference for about a

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month in advance of being stricken with the fatal illness. But if the consciousness is transferred without the arising of the signs, the fault ofkilling the deity will occur. lhe Catubpitha Tantra says: Perform transference when the time comes; at the wrong time it will kill the deity. By killing the deity, one will definitely burn in the lower realms. 54 Therefore, when the time has come, transference is necessary. lhis indudes three topics: a. lhe examination of the signs of dying b. The methods for averting death c. lhe upward transference ifdeath is not averted55 a. 1he examination o_{the signs ofdying This has two topics: 1) lhe inner signs of dying 2) The outer signs of dying

1) 1he inner signs ofdying lhis has two sections: a) lhe solar and lunar death signs, which are reversible through the methods for averting death b) The extensive signs of dying, which are irreversible [181]

a) 1he solar and lunar death signs, which are reversible through the methodsfor averting death lhis contains two topics.

(1) 1heexamination oftheordinary signs ofdying In general, the vital winds circulating through the left nostril are the lunar vital winds and those circulating through the right are the solar vital winds. lhus the vital winds circulating many times through the left are wholesome and lengthen life, but those circulating for a long time through the right are unwholesome and shorten life. In any case, in the predawn period up until sunrise, for most people

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the circulation is through the left for the first, second, and third days of the lunar month. lhe circulation is through the right for the fourth, fifth, and sixth. lhe circulation is through the left for the seventh, eighth, and ninth. lhe circulation is through the right for the tenth, eleventh, and twelfth. lhe circulation is through the left for the thirteenth, fourteenth, and fifteenth. lhe circulation is through the right for the sixteenth, seventeenth, and eighteenth. lhe circulation is through the left for the nineteenth, twentieth, and twenty-first. lhe circulation is through the right for the twenty-second, twenty-third, and twenty-fourth. lhe circulation is through the left for the twenty-fifth, twenty-sixth, and twenty-seventh. lhe circulation is through the right for the twenty-eighth, twenty-ninth, and thirtieth. Circulation through either nostril for many days and nights successively is not a great defect, but the opposite circulation is a defect. 56 Moreover, if the circulation is the opposite for six days and nights, intense conflict and sadness will arise. If it is the opposite for half a month, unbearable illness will occur. If it is the opposite for one month, close relationships will decay. If the circulation is opposite for one-and-a-half months, it indicates that one will definitely die in six months. If the circulation is intense through both nostrils and the mouth simultaneously, one will die after half a day. [182.] If the circulation is through both for ten days and nights, without changing between the right and left nostrils, then as soon as the vital wind changes to either, one will die. During the seasons ofautumn and spring, when day and night are equal, if the vital wind circulates through both nostrils, and during that time there is an eye-tic, one will die that very day. If the vital wind circulates intensely through the mouth, but not through both nostrils, for a day and night-one transitone will die that day. If it transits back and forth between the right and left nostrils for one-sixteenth of a day and night, it is a pleasing dependently arisen connection that will cause honors, offerings, and so forth for oneself.

(2) 1be examination ofother definite signs ofdying One should examine these from the first day when the moon is full in the lunar mansion of Mrga5ir~as, which is known as "the first month of winter." Beginning from a day such as the first, if the vital wind circulates

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through the right nostril for five days without changing to the left, one will die in eighteen years. If it circulates for four, one will die in nineteen years. If it circulates for three, one will die in twenty years. On the fiJll moon of Asvini, in the middle month of autumn, if the vital wind circulates through the right nostril for three days and nights, one will die in seventeen years. If it circulates for four, one will die in sixteen. If it circulates for five, one will die in fifteen. If these occur, and the next year on the full moon ofSava~a. in the third month of summer, the vital wind circulates through the right for three days and nights, one will die in fourteen years. Ifit circulates for four, one will die in thirteen. If it circulates for five, one will die in twelve. lhe next year, on the full moon of the lunar mansion ofJye~~a, in the first month of summer, if the vital wind circulates through the right for three days and nights, one will die in eleven years. If it circulates for four, one wlll die in ten. If it circulates for five, one will die in nine. lhe next year, on the full moon of the lunar mansion of Citra, in the middle month of spring, if the vital wind circulates through the right for three days and nights, one will die in eight years. [183] If it circulates for four, one wlll die in seven years. If it circulates for five, one will die in six years. lhe next year, on the full moon of the lunar mansion of Magha,57 in the third month of winter, if the vital wind circulates through the right nostril for three days and nights, one will die in five years. If it circulates for four days and nights, one will die in four years. If it circulates for five days and nights, one will die in three years. If it circulates for six days and nights, one will die in two years. If it circulates for seven days and nights, one will die in one year. Of these signs, if the eighteen~year sign occurs, then know to look for the seventeen~year sign the next year, look for the sixteen~year sign the next year, and so fonh, in sequence. Without the eighteen-year sign hav~ ingoccurred, it is also possible for the signs of dying after fifteen, twelve, nine, three, or one year to occur. These are the definite signs of dying.

b) 1be extensive signs ofdying, which are i"eversible lhe "extensive signs of dying" are mentioned in the Kalacakra:

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A day passes with the seven together. At that time life will end. 58 When the seven factors of the month of one's birth, the day, mansion, planet, conjunction, zodiac sign, and practice come together, if the vital wind circulates through the right nostril for a quarter of one day, one will die in sixteen years. If it circulates for half a day, one will die in fourteen. If it circulates for one day, one will die in twelve. If it circulates for one day and night, one will die in ten years. If it circulates for two days and nights, one will die in eight years. If it circulates for three days and nights, one will die in six years. If it circulates for four days and nights, one will die in four years. lhese decrease two by two. If the vital wind circulates through the right nostril for five days and nights, one will die in three years. If it circulates for six days and nights, one will die in two years, eleven months, and six days and nights. If it circulates for seven days and nights, one will die in two years, nine months, and eighteen days and nights. Ifit circulates for eight days and nights, one will die in two years, seven months, and six days and nights. If it circulates for nine days and nights, one will die in two years and four months. [184] Ifit circulates for ten days and nights, one will die in two years. If it circulates for eleven days and nights, one will die in one year, eleven months, and six days and nights. Ifit circulates for twelve days and nights, one will die in one year, nine months, and eighteen days and nights. If it circulates for thirteen days and nights, one will die in one year, seven months, and six days and nights. If it circulates for fourteen days and nights, one will die in one year and four months. If it circulates for fifteen days and nights, one will die in one year. If it circulates for sixteen days and nights, one will die in eleven months and eighteen days and nights. If it circulates for seventeen days and nights, one will die in ten months and twenty-four days and nights. If it circulates for eighteen days and nights, one will die in nine months and eighteen days and nights. If it circulates for nineteen days and nights, one will die in eight months and twenty-four days and nights. If it circulates for twenty days and nights, one will die in six months. If it circulates for twenty-one days and nights, one will die in five months and twenty-four days and nights. If it circulates for twenty-two days and nights, one will die in five months and twelve days and nights. If

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it circulates for twenty-three days and nights, one wlll die in four months and twenty-four days and nights. If it circulates for twenty-four days and nights, one wlll die in four months. If it circulates for twenty-five days and nights, one wlll die in three months. 1hese also decrease from the fifth through the fifteenth by adding twenty-four days and nights each to the days and nights of the previous year, from the sixteenth to the twentieth by adding twelve days and nights each, and from the twentieth to the twenty-fifth by adding six days and nights each. Ifthe vital wind circulates through the right nostril for twenty-six days and nights, one wlll die in two months and two days and nights. Ifit circulates for twenty-seven days and nights, one wlll die in one month and five days and nights. If it circulates for twenty-eight days and nights, one wllldie in twentydays and nights. Ifit circulates for twenty-nine days and nights, one wlll die in ten days and nights. If it circulates for thirty days and nights, one wlll die in five days and nights. If it circulates for thirtyone days and nights, one wlll die in three days and nights. If it circulates for thirty-two days and nights, one will die in two days and nights. If it circulates for thirty-three days and nights, one will die that morning. 1hese extensive signs ofdying are not averted by the methods for averting death. Until that [specified] time, one wlll not die even if one's head is cut off: 1he other definite signs ofdying are averted by the methods for averting death. 1hese extensive signs of dying will not happen to most people. [185]

2) Theoutersignsofdying 1his has three topics.

a) The examination ofdreams If one has dreams like these, and others, they are signs of dying: climbing a red mountain; wearing a red garment; gathering red flowers; a red string ofbeads putonone'sheador in one's hand; traveling on a red plain; going with the thought of no return to an unknown country; a furious black woman tears open one's abdomen, pulls out the intestines, and so forth; going to the east riding a monkey, to the north riding a donkey, or to the south riding a camel.

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b) 1he examination ofappearances If these occur, one will die afi:er six months: When the life-image is examined on the evening of a fifteenth day, it is seen to have incomplete limbs, and its color has become black. When a foot is placed on sofi earth, there is no evident print. If one blows, the breath is warm. If one pants, it is cold. When a sneeze and similar events occur, feces and urine are lost. Without cause, blood drips from [the genitals of] a man and white fluid from that of a woman. lhe stars in the sky fade. When one gazes into space, there is nothing, like for a person blind with cataracts. lhe illumination of the eyes decreases, and when the eyes are pressed or shut, forms of light do not appear in front. When the ears are blocked, there is no humming sound-the sound of the <;lakinis has faded. When looking at the sun, there is no vapor from the head-the vapor of the sea has faded. When the wrist is placed against the tip of the nose and between the eyebrows, it appears as broken-the link between sky and earth has broken. [186] c) 1he examination ofbehavior lhis has four topics: (1) Sadness about place (2) Sadness about friends (3) Sadness about behavior (4) Change ofbehavior

(1) Sadness about place One does not want to stay in a place one was attached to before, and wherever one stays, one is sad about the place.

(2) Sadness about.friends One does not want to associate with previously pleasant friends, and whoever is associated with is unpleasant. (3) Sadness about behavior Disliking one's previous conduct ofbody and speech, it is discarded. (4) Changeofbehavior Prolonged joys become short and the short become long, the generous

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become greedy and the greedy become generous,S 9 and so forth, in reverse to the previous behavior. lhe outer signs of dying such as these are indefinite.

b. 1he methodsfor averting death lhis has two topics.

1) Averting the outer signs ofdying Generally, in death there is dying from a single exhaustion, a double exhaustion, a tri pie exhaustion, or complete exhaustion. lhe first is dying after the exhaustion of either life, merit, or karma. lhe second is dying afi:er the exhaustion of any two. lhe third is dying after the exhaustion of all three. As the antidote for the first, one should perform the methods for sustaining life, such as requesting U~l).i~vijaya, a long-life initiation, and so forth. As the antidote for the second, one should protect lives, ransom lives, and so forth. As the antidote for the third, one should be energetic in the methods that accumulate merit, such as recitation of scripture, sacrificial cakes, clay molds, offerings to the lhree Jewels, repairing sacred representations, and giving generously. [187] Forthese one should perform the rites in which one, two, and all three antidotes are brought together for the single exhaustion and so forth.

2) Averting the inner signs ofdying lhis has two topics.

a) 1he common If one meditates on a thousand or so pciQiyama during each dawn session, this will definitely turn back the signs. In particular, it is taught that absolutely no sudden illness can strike. lhese will also be turned back if one meditates on the union of the vital winds.

b) 1he uncommon An oral instruction of the master Virupa is known as "consuming the sky for food." At first daybreak, when the hair on the hands can just be seen, sit at a place where the clear blue sky is seen. Fully perform the nine

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branches of meditation. With the mouth raised to the sky, imagine that all the sky in the three-thousandfold world systems is gently drawn down into one's mouth in the form of blue light, while inhaling the air soundlesslythrough the mouth. All the body is totally filled, and with one swallow of saliva, compress the larynx with the chin and hold the vital wind as long as possible. If a belch occurs by doing like this again and again, death has been averted.lhis definitely averts death. It is taughtthatifone meditates solely according to this, the attainment of immortality will also be achieved. Also, if these are meditated on by a person who has not gained control of the vital wind, for now there will be just temporary longevity, but one who has gained control ofit will gain control of the lifespan through such dependently arisen connections. VagiSvarakirti teaches: Averting all aspects of death is known as liberation. All who are not liberated extend the time a little while. lhe cessation oflife, sense faculties, and mind is the characteristic of death. To live a long time through methods is known as "averting death."60 [ 188 J If even this kind of averting is not benefi.cial, there is the third topic. c. 1he upward transference ifdeath is not averted lhree practices are used when passing away: 1) lhe transference with transformation of appearances 2.) lhe transference with a globe oflight 3) The transference with sound

1) 1he transference with transformation ofappearances Training carefully from the present, during all activities and when going

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to sleep, meditate that appearances are the deity. When the signs occur that one is definitely dying, invite the master into the sky in front of one~ self and, ifone has possessions, actually offer them all. If not, make mental offerings of whatever could be acquired. Mend all damaged sacred com~ mitments, whether aware of them or not. If the master is present, request the bestowal of initiation, which is the primary aspect of the path. Ifhe is not present, perform the self~ntry. Offer sacrifi.cial cakes to the carnivo~ rous 4akas and qakinis. Invite the qakas and qakinis of sacred commit~ ment, close companions, and so forth and hold a ritual feast. 1hen arrange a comfortable seat and sit with the legs crossed or with the knees raised, whichever is comfortable. When the various appear~ ances of whatever body will be taken in the next life occur, discard the meditation of oneself as the deity, because if not discarded, the fault of killing the deity will occur. If attachment to the appearances in front arises, it will form the cause of Saf1lsara because, after one's consciousness blends with them, one will arise there, in what appears. As an antidote to this, be mindful of these appearances in front as the deity. Knowing these appearances to be the deity, one's consciousness becomes a single taste with it, and without the appearances of the intermediate state arising, one will become a holder of pure awareness and so forth.

2) 1be transference with a globe oflight Perform the preliminaries as before. Sit with the knees raised, block the anus with the heels, and support the back of the head with both hands. rI89] Visualize a globe oflight, about thumb~size, within the heart calera of oneself as the deity. Individual globes oflight separate from that, first blocking both orifices of the anus and urethra, and then blocking the navel, then the mouth, then both nostrils, then both eyes, then both ears, then the point between the eyebrows, and the crown of the head. 1hen imagine at a point inside the navel a blue mat;lQala of wind, like a halfmoon, of any suitable size. Visualize on it a moon, and on it an indigo hu'lfZ, of any suitable size, which is the support of mind. 1he key physical points are to intensely tighten the embrace with the hands, tense the body in general, constrict the anus, roll the eyes up, and place the tongue against the palate.

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lhe key vocal point is to enunciate a strong htir{l, intense and long, and the key mental point is for the wind, moon, and hu1ft to gradually rise up. Practicing like this twenty times causes them to arrive at the throat. At the twenty-first, the aperture ofBrahma opens. By blending the three key points, if the support and what is supported are shot through that opening into the heart of the special deity, like an arrow from a bow or an artillery round from a catapult, or like a pigeon fl.yingout a skylight, it will be impossible not to reach the culmination of attainment without the intermediate state, or become a holder of pure awareness and so forth. lhe three key points are to perform simultaneously the three actions ofquickly breaking the physical position, saying the final and twenty-first vocal hurrt intensely and long, and mentally shooting the support and what is supported into the heart of the deity. If the transference does not work in one attempt, it should be repeated again and again. [190]

3) 1be transference with sound Perform each of the preliminaries and the key physical points as before. lhe openings that were blocked before by drops are blocked by syllables, as in the fourth initiation practice when passing away. lhe wind, moon, and hu1ft, which are visualized at the navel, are drawn up to the throat by twenty enunciations of hi ka. If they are shot by the twenty-first through the aperture of Brahma, as before, one will reach the culmination of attainment, or become a holder of pure awareness and so forth.

5. 1be result, which is the naturally spontaneous nirmd~dya This will not be mentioned here because it will be explained in the section on the results themselves. lhus there are five sections of the vase initiation.

SECOND:

The Secret Initiation

Now, to take the channel syllables as the path of enlightenment, there are the five topics of the secret initiation. lhese five are: 1. lhe path of the stages of self-blessing 2.. lhe view of naturally arisen primordial awareness 3· lhe culmination of attainment, which is distinct and utterly complete 4. lhe practice ofluminositywhen passing away s. lhe result, which is the naturally spontaneous sambhogakaya 1. 1hepath ojthe stages ofself-blessing lhis has two topics.

a.1he meaning ofthe name lhis is called "self-blessing" because one's mindstream is blessed by naturally arisen primordial awareness in dependence on the fierce fire of one's own body, without reference to an outer mudra. As the Two-Part Hevajra Tantra says, "Also through the stages of self-blessing ..."61

b. How to practice it lhis has two topics.

1) 1he briefpresentation In recognition that many different key physical points, types of thoughts, and experiential appearances 62 are produced, the Omniscient One taught an inconceivable variety of practices. However, their key points are condensed into a set of nine hundred. Whatever visualization is cultivated, it is impossible to meditate on the fierce fire without linking it with the vital wind. [191] lhus the main purpose of the fierce fire is to target the key

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points of the vital winds of the four mat).c,lalas. For each of the mal)c,lalas there are :z.z.s vital winds. If the four mat;tc,lalas are combined together as one, there is a set of nine hundred that are to be taken as the path. lhese are also condensed into seventy-five. lhe key points in the body are targeted, which are the fifty vowels such as a and consonant-syllables such as ka, and the twenty-four such as pit)a, with the short a of the navel that produced them, making twenty-five. In brief, the esoteric instructions of practice for these key points are condensed into nine. lhese nine are condensed into five that are not dependent on cakras, three that are dependent, and others that are dependent on key points of esoteric instruction. In dependence on these, experience quickly arises in one's mindstream. The following guidance on the path is by means of these.

2) 1he extensive explanation lhis has two topics: a) lhe key points of the encompassing esoteric instructions b) lhe key points of the encompassed esoteric instructions a) 1he key points ofthe encompassing esoteric instructions lhis has two topics: ( 1) lhe stages of instruction for the preliminaries (:z.) lhe main practice of the seven yogas of the vital wind Former masters taught these later in the mundane path, in the section about guidance on the path by the vital wind. But since this is the occasion for meditation on the specific points of the methods, and the principal methods for this-the nine yogas of the vital wind and the fierce fire-must include the preliminaries and the seven yogas of the vital wind, the Dharma lord brought them in and taught them at this point.03 lhus they will be taught here.

( 1) 1he stages ofinstruction for the preliminaries lhis has two topics: (a) lhe common preliminaries (b) lhe uncommon preliminaries

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(a) The common preliminaries If a faithful and energetic disciple who has received the initiations and possesses the sacred commitments and vows wishes to request instruction in the presence of a master, he should join the palms of his hands together full offlowers, and offer a supplication. r192.] At that time the master should examine the signs. If the esoteric instructions are presented at a time when the vital winds of both master and disciple are circulating through the right nostril, experience will arise quickly, but it will be unstable and obstacles will occur. Moreover, since this is the vital wind of exertion, or of the production of suffering, or of robbery, or of the sun, the presentation should not be made at that time. If the vital wind circulates through the left nostril of both, experience will arise slowly, but what arises will be stable and few obstacles will occur. Moreover, since this is called the vital wind of life, or of retention, or of the arising of joy, or of gathering together, or of the moon, the presentation should be made at that time. Since the circulation through both nostrils, which is known as "the neuter vital wind:' is on the verge of a change, impeccable meditative concentration will also not arise at that time, so the presentation should not be made. If the vital wind circulates for a long time through the right nostril, it is also possible to change that by meditating on switching it to the left. If unable to change it by doing that, there is what is known as "squeezing the breast and expelling." Rub the breast with the elbow of the right arm, and rub the right cheek with the palm of the hand. Doing both intensely will change it. !fit will still not change at that time, lay with the right side down for one or two days and nights and perform the yoga of"squeezing the breast and expelling." If the presentation is made at a time when the circulation is though the left for both persons, few obstacles will occur. At that time one should do as the Guhyasamtija Tantra teaches: Experts completely fill this realm with the seven precious objects, and wishing for attainments, those with wisdom offer these every day for the purpose of attainment.64

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First is the offering of maQQalas for the purpose of accumulating the favorable conditions of the assemblies. [193] Take refuge three times in the master and the lhree Jewels. Meditate for a long time on the enlightenment mind, while thinking: I will reach buddhahood for the benefit of sentient beings. For that purpose I accumulate the assembly of merit. Then, with the svabhdva mantra, meditate that the place where one is becomes empty. From emptiness emerges abhru1(J, which becomes a jeweled celestial mansion, inside of which is a great jeweled throne. Visualize on it the stacked-up seats of a lotus, sun, and moon, on which resides the excellent master, who is the essence of all the buddhas of the three times and who has the nature of glorious Heruka. Imagine that he is surrounded by the lineal masters and all the buddhas and bodhisattvas, who reside around the edge of the moon. lhen smear with perfumed water a mai)Qala made from earth, stone, or precious metal, which is no smaller than eighteen inches, and imagine that everything below is a golden ground. Imagining a pure substance to be dean flowers, make seven piles, the middle of which is the king of mountains, Mount Meru, with the east side made from crystal, the south from gold, the west from ruby, the nonh from the precious gem sapphire, and beautified with eight great canopies. To the east is Purvavideha, to the southJambudvipa, to the west Aparagodaniya, and to the nonh Uttarakuru. Between the middle and the eastern ones is the sun. Between the middle and the western ones is the moon. Above are the most excellent possessions of the gods and human beings. Furthermore, the mai)Qala is filled with inconceivable fine and lavish objects, such as the seven precious assets of a kingdom, a wish-fulfilling cow, an unplowed harvest, a celestial tree, gold, silver, grain, food, and clothing. [194] While imagining these are continually offered to the guests in front, make this prayer three times: Excellent master, essence ofall the bodies, voices, minds, qualities, and actions of all the buddhas of the three times, please complete the assemblies of merit and primordial awareness in my mind.

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With intense devotion toward the master, repeatedly offer in this way many times, while keeping count. Second, begin the performance of the hundred-syllable recitation known as "the purification of sins that are the opposing condition." At the top of the head visualize Vajrasattva holding a vajra and bell, and the mother, Vajragarvi, holding a curved knife and skull-cup. Both are white in color, with jewel ornaments, and seated in union with crossed legs. In his heart is a white syllable hu'fl on a moon mai)Qala. Imagine that a stream of nectar flows from it, filling the enlightened bodies of the blessed ones, father and mother. It comes down from the top of the head like rain falling from a cloud, and the stream of nectar drives out all sins in the form of blackness, which is expelled through the two paths of excretion and the soles ofboth feet. Imagine that all vacant space is filled with the nectar of primordial awareness, and recite the hundred-syllable mantra. 1hus accumulate the assemblies and purify sins for years or months. Keep count of both in that way, and then offer the count to the master, saying. "1his much has been done." At that time, if it is an even number, there will be great obstacles and poor meditative concentration, but if it is odd, few obstacles will occur and meditative concentration will arise.

(b) The uncommon preliminaries 1hen, at the beginning of the path there are the uncommon preliminaries, which are the nine branches of meditation.'s (195] First are the three purifi.cations. For the physical purification, wash and massage the entire body with spirits or scented water. Be in the sun. Stay in a secluded dwelling place and walk about until just before perspiration begins. Perform the rotations [of the stomach]. Then it is taught: Moving the head and neck, individually shaking both arms, and also strongly kicking both legs is the purification of the five branches.

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Doing that in accordance with the practice, until the body is tired, causes all the channels to become flexible, and intense pains of the channels and the vital wind wUI not occur. lhe vocal purification is to abandon much speaking and recitation and to reduce vocal activity. This wUI cause the breath to become gentle and pleasant. lhe mental purification is to temporarily put aside meditations such as deity yoga and just leave the mind resting in isolation without participating in any actions. lhis will cause the mind to engage the reference point. In brief: the physical purification purifies the body, the voice resting in isolation purifies the voice, and the mind resting in isolation purifies the mind. In that way, these three are like exercising a horse before racing. It is also possible that performing the purification in that way for years or months rna y cause the automatic arising of meditative concentration. If that does not happen, begin the main section of the meditation. First is the observation of the thtee key points. Observation of the key physical point is first. Sit with the legs crossed or with the knees raised, whichever is comfortable. If sitting with the legs crossed, sit in the heroic posture or the va jra posture, and place the hands in the mudra of meditative equipoise. [196] If sitting with the knees raised, cross the two feet, and equally set both feet and the buttocks, like placing a cooking tripod. If the weight is placed on one, it will be unstable. Place the arms in the meditation-strap mudra or the cooking-tripod mudri.66 For both of these, slightly bend the head, lower the eyes to the tip of the nose, place the tongue against the palate, and join the teeth and lips together evenly. Primarily use the crossed-legposition when young, in the autumn and spring seasons, during illnesses of blood and bile, and at all times when there is a large degree of warmth and heat. Train with the knees raised when old, in the winter season, during cold illnesses, when there is a great degree of phlegm, and during all cold times. Moreover, by observing the key physical point, the channels are not disturbed. Since that stabilizes the mind, meditative concentration automatically arises. lhis is like the foundation of the walls of a house. lhen blow the vital wind strongly out through thenostrilsthreetimes.

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Observing this key vocal point is like sweeping the dirt out of a house. lhen relax and settle the mind fot a moment. lhis observation of the key mental point is like a racehorse breathing on the verge of being released. Next are the three preliminary meditations. First is meditation on the enlightenment mind, for all accumulated karma to be transformed into benefi.t for others and taken as the Mahayana path. lhink, "I will attain buddhahood for the benefit of all sentient beings." Second is to meditate on the master as a branch of completing the assemblies. Visualize the excellent master at the top of the head and feel intense devotion. lhen, to reject ordinary thoughts, the third topic is meditation on the deity. [197] Say "hu~?J·whilevisualizingthe protection cakra. Say "hu~?J" again while visualizing the celestial mansion. Say"hu~?J., again while visualizing the chosen deity, either with the extensive maQ.c,iala or as the twoarmed heruka. For obstacles not to affiict the body, imagine a white OI?J on a moon at the forehead. For obstacles not to afflict the voice, imagine a red ab on a lotus at the throat. For obstacles not to affiict the mind, imagine a black hu~?J on a sun at the heart. By saying and visualizing o~?J ab hu~?J three times, one is protected from obstacles. lhese nine branches of meditation are the preliminaries for all meditations.

(2) 1be main practice ofthe seven yogas ofthe vital wind Although there are many systems ofpractice for the main section of meditation, this Lord ofYogins refers to the first gathering of the essential constituents as"guidanceon the path by the warmths and the signs ofthe fierce fire:· thus taking the yogas of the vital wind as primary. lhe reason for this is that, in general, if one wants a genuine meditative concentration to arise, meditation on the vital wind is crucial. It is impossible for the qualities to arise in the mindstream when the vital wind has not been arrested within. At the least, even to arrest the thoughts, it is necessary to arrest the vital wind. If it is not arrested, the mind is not arrested, because these two are like a mount and a rider. Furthermore, even to lift a great boulder or heft a great load, ifthe vital

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wind is not held, strength is not brought forth.lheref ore, meditation on the vital wind is extremely important. lhis includes two topics: (a) lhe actual yogas of the vital wind (b) lhe removal of impediments

(a) 1he actualyogas ofthe vital wind lhe completely perfect Buddha taught an inconceivable number of vitalwind yogas, but these can be condensed into 21,6oo esoteric instructions. 19 8] lhese can also be condensed into one set of nine hundred key points of esoteric instruction. lhese can also be condensed into 225. lhese can also be condensed into ten. And these can also be condensed into four: exhalation, inhalation, the pause, and all together. lhis Lord ofYogins prescribed seven practices: 1' Pci.Qayama or va jra repetition that takes all four esoteric instructions as the path 2'-4' lhe three branches of exhalation s'-6' The two branches of inhalation i lhe union that takes the pause as the path

r

Each of these practices also contains four key points: the method ofpractice, the measure of perfection, what qualities arise, and what problems are removed.

1' Prti.IJdytima or vajra repetition a' 1he method ofpractice For the practice of pr~ayama, having first performed the nine branches of meditation, block the right nostril for one or two breaths and let the breath circulate through the lefi:. lhen let it circulate in whatever way is comfortable. Beginning at first from the path of exertion, train while being mindful that the vital wind is circulating out when it circulates out, circulating in when it enters in, and pausing during the slight pause. When a meditative concentration has arisen, gradually strengthen the vital wind of exertion. lhrough mindfulness of a long circulation out, a short circulation in, and a pause within, the outer circulation will become longer. At that time, if it circulates through the right without circulating through the lefi:, block the right with something such as cotton or wool,

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and train in the circulation through the left. If it does not change even when blocked, train while imagining that it is circulating through the left. When a meditative concentration has arisen, for the opposite key point, begin with the vital wind oflife, while mindful of the circulation in, the pause, and the circulation out. [199] If the vajra repetition is done, it is also possible to be mindful of the inner circulation as 0171, the pause as ab, and the outer circulation as hu171. When a meditative concentration has arisen, as a branch for stabilizing it, gradually strengthen the vital wind of life. Be mindful of a long circulation in, a pause within, and a short circulation out. This will cause it to pause within for a long time, and an inconceivable meditative concentration will arise. 1hrough meditation in that way, first the vital wind of the mind is arrested. 1hat causes the inanimate vital wind to reverse within. 1hat arrests the five ground, or root, vital winds. 1hat causes the five branch vital winds to gradually cease within. 1hat causes the flames of the fierce fire to blaze. 1hat opens the channels. 1hat causes many drops to bloom. 1hey blend together with the support. Dependent on that, the mind rests within. 1he five types of consciousness gather within. 1he five aggregates are subdued. 1here is an advance and retreat ofprimordial awareness. 1he path of the first gathering is completed. When the forms ofthe drops and the visual appearances are stable, the middle path is completed. When the six subsequent mindfulnesses are understood and the face of the nirmiQakiya is beheld, the final path is completed. 1hrough the dependently arisen connection of the lotus lady, the first culmination of attainment is reached. 1he body mru:~<~lala is actualized on the sixth level, so control is gained over the vast domains of the nirmiQakiya. 1he maQQala of the relative enlightenment mind is actualized on the fourth level [after that], so control is gained over the vast domains of the sambhogakaya. 1he bhaga maQQala is actualized on the second level [after that], so control is gained over absolutely all the vast domains of the dharmakaya. On the halflevel [after that], the three worlds are beheld in the womb of the mudra and all three mai)Qalas are actualized, so control is gained over absolutely all the vast domains of the svabhavikakaya. [200] 1hen, by the dependently arisen connection of the dissolution of the four pulsations,

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the five kayas of the support and what is supported are actualized.lherefore, through just the path of praQayama alone one can go from first focusing the mind up to the fi.nallevel of a vajraholder, so it is a key point of esoteric instruction. b' 1he measure ofperfection ofpratpiyama lhis has two topics. Whichever nostril the five vital winds are circulating through, what is known as "dear circulation" is to see with the eyes the places of origin, the colors, the shapes, and the lengths of the vital winds of the four elements; their adherence to and circulation through cavities to the right, left, above, and below, and so forth. "Certainty" is the ability to move the vital wind to the right or the left, to send it through the openings of other sense organs, and to reverse it. c' 1he qualities ofmeditation lhis is the fulfillment of the four enlightened activities. Moreover, when the circulation of the vital wind of earth is dear, extensive activity is fulfilled through merely the recitation of mantra, or just a thought, or just making a prayer. Likewise, peaceful activity is fulfilled by means of the vital wind of water, powerful activity by means of the vital wind of fire, and fierce activity by means of the vital wind of wind. Also, if one enters through the path of another person's vital wind of life and looks throughout the inside of the other person's body, the paranormal ability of knowing the thoughts of another also occurs.

d' What problems are removed Sudden fatal accidents, from a precipice, a cave-in, lightning, and so forth are completely unable to obstruct one, and some control of the lifespan is gained. lhen, for the purpose of stabilizing and enhancing the vital wind, there are the three branches of exhalation.

2'-4' 1he three branches o_fexhalation

2' Exhalation through the path ofthe vital wind oflife lhe esoteric instruction of blocking the path d the vital wind of exer-

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tion and exhaling through the path of the vital wind oflife includes four topics. [:zm]

1he method ofpractice After completely performing the [nine] branches of meditation, focus the mind on the left nostril. Blocking the right nostril, draw the vital wind in, and then exhale by blowing out the left. For the branches of exhalation, it is imperative not to allow the vital wind to return. Since this is the expulsion of the flawed vital wind, anonconceptual meditative concentration will naturally arise. a'

b' 1he measure ofperftction After dearing out the vital wind, without any left to be exhaled, it can be held out for as long as desired, without letting it return.

1he qualities 1he body is filled with bliss and nonconceptual awareness quickly arises. c'

d' 1he problems Upper body pains and discomforts of the heart are removed. Even when not meditating on this path, when going to a terrifying place or crossing water, all obstacles will definitely be removed if one blocks the path of the vital wind of exertion and exhales through the path of the vital wind oflife just seven times. 3'67 Vigorous exhalation through both nostrils 1his has four topics. a' 1he method ofpractice Completely perform the branches of meditation, and focus one's attention between the eyebrows. 1he key point of the vital wind is to vigorously exhale by blowing out through both nostrils. Hold it out as long as possible. In exhalation it is imperative not to let it return. Meditate on this for about three days and nights. 1hen focus the mind on about eighteen inches of empty space in front of one. 1hen focus the mind on about six feet of empty space, then on

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about a spear's length, then on that of a vast valley, then on that of a district, then on that of the four continents, then on that of the three~ thousandfold world systems, and finally on the entire space of the uni~ verse. [:z.o:z.] Or else focus the mind on totally nonconceptual awareness, and meditate. lhe key point of the vital wind is as before.

b' 1he measureofperfection lhis is the same. c' 1he qualities An ultimate experience oflucidity arises.

d' 1he problems Headaches, bloodshot eyes, and so forth can all be removed.

4' Exhalation with sound through the mouth

a' 1hemethodofpractice Fully perform the branches of meditation. Focusing the mind on space about six feet all around one, or focusing the mind on the sound of"seee:' exhale by blowing the vital wind out between the teeth with the sound "seee." Hold it out as long as possible. It is imperative in exhalation to not let it return.

b' 1he measure ofperfection lhis is the same as before. c' 1he qualities

lhe body is buoyant on arising, and one is radiantly healthy.

d' 1he problems One is able to cure all fevers, such as from blood dotting and sudden epidemic.

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5' Blocking the path o_fthe vital wind ofexertion and inhaling through the path ofthe vital wind oflife

a 1be method ofpractice Fully perform the branches of meditation. While imagining that the vital wind is flowing down into an eggshell-like tetrahedron at the navel, white on the outside and yellow on the inside, block the right nostril, breathe in fully through the len, swallow some saliva as the mount of the vital wind, and hold.

b' 1be measure ofperfection lhis is to be able to hold the vital wind as long as desired, and without discomfort. c' 1be qualities Inconceivable warmth and bliss will arise. It has been taught that, "lhe experiences of the Lord ofYogins also arose from this."

d' 1be problems Illnesses of cold, tumors, and indigestion are cured.

6' Inhalation through the mouth without sound

a 1bemethodo_fpractice Fully perform the branches of meditation. [2.03] Imagining that all the vital wind is flowing down into a blue tetrahedron at the navel, inhale through the mouth without sound, swallow some saliva, and hold as long as possible. If the slightest sound escapes during this, no warmth will occur or it will decline, so hold without sound.

b' 1be measure ofperfection lhis is to be able even to hold it day and night without discomfort. c' 1be qualities

A blissful lucidity in conjunction with warmth arises.

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d' The problems Stomach illnesses, edema, and so forth are cured. In particular, if the vital wind is held and drilled into any location of illness, all physical disturbances from the elements are cured. Other visualizations are also common to both these branches ofinhalation. Visualize the vital wind flowing into a red a that is like a vermilion line inside a white light at the navel. Or else visualize it flowing into the red a itself; without thew hire light, which causes a fire of between two to four finger-widths. Or else visualize a red or yellow tetrahedron at the navel. It becomes vast like the surface of the earth. Holding the vital wind causes the tetrahedron to become larger and larger. Finally it encompasses the entire surface of the earth. 1he vital wind enters into its empty interior. Or else meditate that its bottom is deep like the sea. As for the method, imagine that compressing the vital wind causes all the vital wind to go into the base of the tetrahedron, which is in the anus and extends down, reddish like the opening of a copper trumpet, with the bottom imperceptible. Hold the vital wind. Or else visualize it as high as the sky, and when all the vital wind enters inside it, mind and space blend together as a single taste. [204] A sublime meditative concentration ofemptiness, without limit or center, will arise. Sometimes perform the actions of a cat. 68 It has been taught: 1he key point of the three exhalations is to let the vital wind come in gradually. For the two inhalations, and the union, all three, it is imperative to slowly and gradually release it when breathing out. For exhalation it is imperative to not allow any to return, and for inhalation, not to let any out. It is imperative not to repeatedly inhale during a single yoga of the vital wind when breathing in. 1he physical position is whatever is comfortable, but for the three exhalations, sit with the knees drawn up, and for the two inhalations, with crossed legs. 69

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7' 1heunion 1his is the root of all paths and the cause for the development of all qualities. For its practice, fully perform the nine branches of meditation. Specifically, observe the key point of the crossed-leg position with the body. Cover the knees with the hands. Meditate that all the vital wind dissolves into an a that is like a line at the navel, or meditate without focusing on any visualization.

a 1he method ofpractice Furthermore, the stages of meditation are first to slightly draw up the lower vital wind, and then completely inhale the upper vital wind, with the swallowing of some saliva, and hold it. 1hen intensely draw up the lower vital wind and lower the gaze to the tip of the nose. Slightly tuck the chin, placing some pressure on the larynx. If able to prevent the escape of the vital wind of life in that way, the key point has not been mistaken. But if the lower vital wind has not been drawn up when the upper vital wind is compressed, and the upper vital wind is not compressed when the lower vital wind has been drawn up, the key point has been mistaken. If the upper vital wind ceases by itself when the lower vital wind has been drawn up, and the lower vital wind is naturally drawn up when the upper vital wind is compressed, and the vital wind does not tend to exit even when exhaled, this is the sublime arising of precious qualities. [205] Concerning the measure of holding the vital wind, it is taught: Exceptional exertion is without interruption. Excellent exertion is for sixty-four. Medium exertion is thirty-two. Inferior exertion is indefinite.70 Applying this to a session, it is taught that people of exceptional ability perform the union of the vital winds without interruption. 1hose of excellent ability perform the union for sixty-four measures in each single session. 1hose of medium ability meditate on thirty-two, and for those of inferior ability it is indefinite. But this has mainly not been observed.

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Applying it to the measure of each union of the vital winds, the count increases with each circling of the knees and each snapping of the fingers. Moreover, a person with good health and diet and great diligence does it without interruption, day and night, without definite sessions. A person with lesser health and skill than that, and in the context of the purity of the sixty-four divisions of day and night, performs in a single session a single union of the vital winds with sixty-four of the previous measures. A person of medium ability with lesser health and skill than that, and in the context of the purity of the thirty-two periods, performs in a single session a single union with thirty-two of the previous measures. A person with inferior faith and diligence has for each union an indefinite amount of the previous measure, such as seven, or fourteen, or twenty-one. If this is increased by one every day, or every session, even the inferior will become exceptional. In that way, afi:er being able to do as much as one wishes with the body seated with crossed legs, practice training during activities, and train seated with the knees raised. When that has been perfected, train while standing. lhen one should also train during all actions, such as performing work. [2.o6J

b' The measure ofperfection One will be able to hold the union of the vital winds for many days and nights, and merely by assuming the physical position, meditative concentration will arise, or merely through mindfulness of the lower vital wind, all the vital winds will cease by themselves. c'

The problems

Problems such as disturbances of the elements in the body are cured.

d' The qualities A meditative concentration of blissful emptiness arises without distinction of meditative equipoise and postmeditation, and all the mundane and transcendent attainments are achieved.

(b) The removal ofimpediments lhrough prat:tayama meditation, it is also possible for the vital wind to shifi: to the branch of inhalation, pervading all channel locations, and for

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a sublime meditative concentration to arise in the body and the mind. It is also possible for it to shift to the branch of exhalation, and the passage out to be powerfi1l but no intake to occur. It is also possible for the vital wind to be held at the entrance to both nostrils, without shifting to the outside or inside. It is also possible for it to shift to the union of the vital winds, and for one to think that the crown of the head and the genital area are stuck together, and be unable to move, being completely stuck together like a tightly sealed earthen jar. By having two men pull oneself from the upper body and the feet, it is also possible that the sound "shak" will be heard. 1hat will remove the impediment. When blocking the path of the vital wind of exertion and exhaling through the path of the vital wind of life, if unable to exhale, or if the consciousness is dull and dim, or if one thinks one is now dying, remove the blockage of the right nostril and exhale by blowing the vital wind out through both nostrils, which will remove the impediment. If the technique of turning the neck is not known, clearing the path of the vital wind of exertion and blowing the vital wind out through it will remove the impediment. When exhaling strongly through both nostrils, if the eyes become unbearably sensitive to light, smear a tiny amount of oil on the back of the neck, and by hitting and massaging a little, and relaxing the application of the practice, the impediment will be removed. [2.07] If the head hurts and one thinks it is becoming as hard as clayware, relax the application of the practice and walk back and forth or perform the rotations [of the stomach]. Engage in the yogic techniques for [the digestion of] food. Ifthe nostrils dry up and are clogged and smell is not perceived, massaging and rubbing the area of the nose itself will remove the impediment. It is taught that if the nostrils dry up and the vital wind will not come out, it is acceptable to exhale through the mouth itsel£ When exhaling with sound between the teeth, if one thinks the teeth are coming out, pour a handful of warm urine into the mouth, and massaging the lips, gums, and skin from the outside with the hands, and from the inside with the tongue, will remove the impediment.

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When performing the branch of inhalation, if the stomach swells and one is unable to belch, intensely pull the stomach in against the spine. When a bright white radiance occurs just ifone inhales and compresses the vital wind, it is time to take a break from the session. If a red radiance occurs, one is being too strenuous and there is danger of dying, so relax the practice. When holding the union of the vital winds, if a great warmth Boats up through the body, or if a clear discomfort occurs at the heart, or if one thinks the breast is splitting, or if the head is pounding and one thinks the cranium will come off; it is the fault of pulling up the lower vital wind too strenuously. Sudden death is a danger, so relax and put aside the vital wind practice. Ifthe orifice of the downward-dearing vital wind is blocked, wastes are not discharged, and the stomach swells, the upper vital wind has come together with the vital wind of life and leaked downward If this is so, it can be relieved by the method of quick remova1.71 From the union of the vital winds, ifone is unable to draw up the lower vital wind and a discomfort like a stick being thrust up the spine occurs, remain in the crossed -leg position, place both hands bunched into fists on the cushion,lifi the body up in the air, [2o8] and slap it on the cushion below. One should be able to remove impediments by a few such repetitions, but the methods for removal ofother impediments should be learned on the basis of the extensive texts for the removal of impediments.

b) 1be key points ofthe encompassed esoteric instructions lhis has two topics. ( 1) 1begeneral classification In general, clear visualization is crucial for a yogin who is meditating on the fierce fire. Even ifthe pressure on the vital wind is small, if the visualization is clear, a good experience will arise. Ifi t is not clear, even ifthere is great pressure on the vital wind, because the visualization is not clear the arising of experience will be slow. For all the blazing and dripping here, if visualization is focused up to the center of the breast, an experience of

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lucid meditative concentration will arise with little pressure on the vital wind. Iffocused below the navel, warmth and bliss will mainly arise with greater pressure on the vital wind. For all visualizations it is also more important to apprehend the key point of a single visualization than to repeatedly change them. 1hese practices ofvital wind and the fierce fire must also be applied according to season, age, and illness. Meditate on the vital wind in summer, the fierce fire in winter, nonconceptual awareness in the spring, and if one wishes the experience of bliss to arise, meditate in the autumn. Also, meditate on the vital wind when young, the fierce fire when adult, and nonconceptual awareness when old. Also, meditate on the vital wind when blood and bile are excessive, and on the fierce fire when an excess of vital wind occurs. If the esoteric instructions for these are condensed, they can be condensed into nine. Five are not dependent on cakras: feeding the lamp flame, Brahmas lightning, the channel yoga, the wheel of the fire drill, and the yoga of the drops. 1hree are dependent on cakras: those dependent on one, dependent on two, and dependent on four. Furthermore, the quick ones are dependent on the key points of esoteric instruction. 1hus these are condensed into nine. Among the five in the first set, the pair of feeding the lamp flame and the wheel of the fire drill are the most essential. [ 209] 1he visualization of the channel yoga is quick. Among the three in the middle set, with the one dependent on one cakra, warmth is quick. With the one dependent on two, the ten signs quick! y arise. With the one dependent on four, a bliss that pervades everything arises. It is taught that experience is quick with those dependent on the key points of esoteric instruction, so they are taught first.

(2) 1be actual way to practice According to the sequence of the treatises, this consists of three sets.72

(a) 1befive not dependent on cakras 1' Feeding the lampflame Preceded by the nine branches of meditation, particularly observe the key physical position with the knees raised. Seek the path of meditation by

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means of any of the yogas of the vital winds of life and exertion. Four finger-widths below the navel, clearly imagine a dark red upside-down syllable k$a. present as the nature of fire. and at the navel a light red-colored upright a7f'l. lhe yoga of opening and closing the anus causes the vital winds to meet at the lower tips of the channels and the fire in the lower abdomen to blaze. It strikes the syllable k~a. which greatly blazes. When it strikes the a7f'l at the navel, a fine stream of nectar flows from the a'fl, feeding the Harne of the ~a like pouring grain oil on the wick of a butter lamp. Imagining that, inhale the upper vital wind while also soundlessly swallowing some saliva, which is the support of the vital wind, and press on the larynx with the chin. Intensely visualize the blazing and dripping, which has a form like tangled hair, and havingclenched the anus, perform the union of the vital winds for a suitable time. As for the meeting of the vital winds at the lower tips of the channels, in the vase of the vajra, the lower end of the lalana is present in the form of an upright phat. Inside that [vase], the lower end of the rasana is present in the form of an upside-down hu7f'J. lhese two are crossed above and below in the fashion of a knot, so that the lower end of the central channel is present in a hidden fashion. [2.10] By the yoga of opening and closing the anus, the tips of these two channel ends meet. l11e force of this gathers together the right and left vital winds. l11ese two channels are also known as the sleep channel and the fire channel. The reason for this is that the lalana produces a nonconceptual awareness, like being crazed by sleep, and the flames of the fierce fire burn through the rasana. One might ask, "Why is this yoga known as 'feeding the lamp flame'?" Because the nectar of the a7f'l feeds the fire of the syllable ~a. lltis type of practice also includes eight key points: a' Training in the path b' Sustaining the view c' Allowing the natural expression of the warmths d' An indefinite number of sessions e' An indefinite amount in a session f' Examining one's inclination g' Evaluatinghealth h' Urging with the stimuli of food and conduct

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Traininginthepath

Meditate energetically on this practice of the path during meditative equipoise. lhat is the cause of meditative concentration.

b' Sustainingtheview lhis is the actual meditative concentration. Examine whatever experiences arise in the body and the mind from that previous visualization. If the mind rests single-pointedly on warmth and bliss, emptiness, the visualization itself, an external object, a sign such as smoke, or a portion of the body, then relax the body and mind and leave them immobile. If the mind wanders in the meantime, draw it back and place it on the previous visualization itself. c' Allowing the natUTal expression ofthe warmths

Whatever experiences arise, high or low, pleasant or painful, understand that they come from the dependently arisen connections and, without viewing them as faults or qualities, abandon thoughts of like and dislike and allow their natural expression.

d' An indefinite number ofsessions Meditate without a definite number such as four or six sessions in a single day. [2n]

e' An indefinite amount in a session lhere is no amount, such as meditating twenty-four times in each session.

f' Examining one:c inclination Meditate if inclined, but do not meditate if not inclined. If one does not meditate while inclined, no enhancement will occur. But if one does meditate while not inclined, it will become an impediment. Like with a skittish horse, if meditation is disliked once, this will later become a bad habit, and one will be unable to meditate.

g' Evaluating health Meditate if one's health is good, but if it is bad, restore one's health and relax for a while because, if one meditates while in bad health, the elements will become disrupted in the body.

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h' Urging with the stimuli offood and conduct Eat light and nutritious food. Aa in a leisurely way, without excessively strenuous behavior. Do not stay in the sun, by a fire, or in the wind. Do not work up a sweat. Train in the key physical position with the legs crossed or with the knees raised.

In general, fer all the previous and subsequent visualizations, train according to this statement: "Train in the yogas of the fierce fire clearly, intensely, and for brief periods." 2' B1-ahmas lightninjl As spoken by the master:

1he arrow of fire on the bow ofwind strikes the ha'f!Z target of the enlightenment mind. Primordial awareness will quickly arise. 1here is no repeated application. Stay in the presence of the master and meditate. As for the bow of wind in the context of its natural existence, the hand grip is the space between the two hips when the body is held in the crossed-leg position. 1he two thighs are the shaft of the bow. lhe two knees are the tips of the bow. 1he two shins are the string. 1he arrow of fire is the tetrahedron fire ma.I)Qala in the lower abdomen, with the tip pointing down. 1he way it strikes is that the union of the key points of the vital wind and the visualization reverses the top and bottom of the bow and arrow, and the arrow strikes the target of the ha., at the crown of the head, which is present as the essence of the enlightenment mind. [2.12.] Dependent on that, nonconceptual primordial awareness will quickly arise with a single performance. A repeated application of this same visualization of the bow and arrow is not to be meditated on during a single session, but for later sessions, repeat the visualization once in each session. Severe impediments rnay arise with this practice, so stay in the presence of the master, perform the visualization, and meditate. 1he method of practice is with the legs of the body crossed and both hands covering the knees. Having first performed the nine branches of

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meditation, with the other key physical points as before, the key mental point is to clearly imagine on the bow of wind at the anus an arrow of fire that is hot, raging, and piercing, with the lower tip pointing at the anus. Meditate that the central channel also extends straight from the genital area to the crown of the head, with an upside-down ha171- filled with the enlightenment mind at the upper end. lhe key point of the vital wind is to strongly draw up the lower vital wind and press the lower abdomen against the spine, imagining that this causes the bow and arrow to flip over from the rear and the arrowhead of fire to enter the central channel. lhen stretch up the upper body, imagining that the bow is drawn and that, by intensely pulling up the lower abdomen and staring upward with the eyes, the arrow of fire goes through the pathway of the central channel and strikes the ha171- at the crown of the head. Intensely draw up the lower vital wind. lhen relax the upper body and abdomen at the same time, and, with an intense union of the vital winds, meditate that a thin stream of nectar flows continuously from the ha171-, or that it drips like a white string of pearls, whichever of the two ways is pleasant. When releasing the vital wind, release the lower vital wind first. If the mind flows to another visualization during that time, focus the attention on the nectar dripping from above down to the heart or the navel. [213] If one faints because the force of meditative concentration is too great, press with the fist and palm outside and inside the seventh vertebra. If that does not help, use something such as a reed. lhe practice of the eight key points of esoteric instruction is as before. One might ask, "Why is it called 'Brahmas lightning'?" As the fire of the world of Brahma is created first in the destructible environment, so the fire at the navel, which is created first among the portions of the body, strikes the ha171- of the top of the head, which is the ceiling of the body.

3'1hechannelyoga Comfortably observe the key points, such as the body with crossed legs. After also completing the other preliminaries, in coordination with the exhalation of the vital wind, clearly imagine to the right the red rasana, which has the nature of fire, from the genital area up to the right ear. In

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coordination with the inhalation of the breath, clearly imagine to the left the white lalana, which has the nature of the moon and water, from the genital area up to the left ear. Both of these are about the thickness of a medium reed. In coordination with the pause of the breath within, clearly imagine the central channel present from the genital area up to the aperture of Brahma, and possessing four qualities. Be mindful of it as fine like the petal of a lotus, straight like the trunk of a plantain tree, clear like a sesame-oil lamp, and red like a fig-tree flower. First train in shortening the exhalation of the vital wind, lengthening the inhalation, and lengthening the pause outside. Repeatedly training in that way, it is uncertain where the mind may rest, so focus wherever it rests, and meditate. Infinite experiences may arise, but allow the natural expression of all the experiences of the warmths, practice without definite session lengths, and so forth. [ 2.14]

4' 1be wheel ofthefire drill Perform the other preliminaries as before, such as observing the key point of the body with the knees raised. lhe key mental point is to clearly imagine the central channel, red in color and with a suitable thickness, in the middle of the body from the navel up to the crown of the head. Imagining both the right and left channels white in color and with a suitable thickness, compress the upper vital wind, filling up both the right and left channels, and visualize that the knots of both channels tighten, rubbing and spinning the central channel like a fire drill spun by the hands. Or else imagine that the central channel is spun by the two channels in the manner of a friction-belt. lhe lower end of the central channel rubs the short a at the navel, which is below as though it were the drill-base, causing sparks to fly and sparkle. Draw up the lower vital wind, and hold both the upper and lower vital winds in an intense union. For this also, urge oneselfwith the stimulus of food and behavior, train on the path without fixed lengths and numbers of sessions, train in the view, allow the natural expression of any experiences that arise, and so forth, as before.

5' 1be yoga ofthe drops This has four topics.

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a' 1be union ofsun and moon at the heart Complete the nine branches of meditation, such as observing the key point of the body with crossed legs. 1hen imagine inside the heart cakra, which is like an empty egg, a moon below and a sun above. Both are about the size of split peas, and in between is a white-and-red drop, about the size of a mustard seed, having the three qualities of being white and red in color, lucid in form, and blissful emptiness in essence. Imagine that by focusing the mind on it, the sound "siiing" comes from the drop, and as a result a hole into which just a horse hair could fit appears in the sun above. [215] Mentally gaze down on it, soundlessly inhale the vital wind through the mouth, and imagine that it gradually seeps into the drop through the hole. Dependent on that, during the pause of the vital wind, a very tiny thread ofluminosity comes from the drop, and emerging through the hole, six and one-half coils wrap around the sun, moon, and drop. Hold the vital wind as long as possible. When it is impossible, let it out soundlessly and slowly through the nostrils, and imagine that the previous string retracts within, dissolving into the drop. 1he sun and moon are method and wisdom, the drop is the universal ground, the single half coil that comes from it is the consciousness of affiicted mind, and the six full ones are the six groups of consciousness. Meditating in that way, an ultimate lucidity ofvisualization in meditative concentration will arise, and other paranormal abilities will quickly arise. 1his is the intention of the Mahtimdyti Tantra. 1he key points of esoteric instruction are as before.

b' 1be lone hero at the navel 1he preliminaries are generally the same, but in particular the body should be with crossed legs. Imagine at the navel a drop about the size of a pea, having the three qualities of white color, lucid form, and the unity of bliss and emptiness. Block the path of the vital wind of exertion and soundlessly inhale the upper vital wind through the path of the vital wind of life, or through the mouth, and compress it, imagining that it dissolves into the drop. Warmth will arise at the navel, and, in particular, a nonconceptual meditative concentration similar to deep sleep will quickly arise.

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1be drop ofbliss at the genitals

1he preliminaries are as before. 1he key mental point is to imagine a drop inside the vase of the vajra of the male embodiment of method or inside the bhaga of the female embodiment of wisdom, about the size of a mustard seed and having the three qualities of red color like a ruby, blissful yet lucid form, and unity in essence. Imagine that the yoga of opening and closing the anus dissolves the lower vital wind into the drop. [216] Furthermore, it is taught to meditatewith the anus closed and the lowervitalwind greatly drawn up. Relax slowly when relaxing it. If it is relaxed too abruptly, the seminal drop will be lost. By meditating in that way, if the bliss that occurs causes one to think that the jewel [ofthevajra] will split, and if the seminal drop leaks or passion arises, protect from that with the extreme stare. Focus the awareness between the eyebrows. 1his will alleviate it. By performing the rotations of the stomach at that time, a bliss pervading all the body will arise. 1he Samvara Tamra says that if vomiting occurs from meditating in that way, one should discontinue, and if diarrhea occurs, it is the expelling of illness. 1he key points of esoteric instruction are the same as before.

d' 1be seed ofwhite hair between the eyebrows 1he preliminaries are the same as before. 1he key mental point is to imagine between the eyebrows a crooked haT/'1-, facing inward and upsidedown, like a thread of white silk, radiating white light and possessing a blissful sensation. At the root of the uvula is an upside-down white su1'(t. At the heart cakra is an upright blue hit1'(t. When the vital wind of exertion circulates out, imagine that it goes from behind the uvula and strikes the ha1'(t, warming the ha1'(t, and that a stream of nectar falls from it onto the SU1'ft of the uvula, filling it, and that the nectar also falls from it, satisfying the hit1'(t at the heart. Focus the awareness on that. When again inhaling, also meditate that it falls as it did before, and apply the two ways of dripping according to one's mental experiences. Sometimes just move the root of the tongue, press on the larynx with the chin, place the tongue against the palate, and meditate. 1he saliva will

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first become tbick.1hen it will become like yogurt, and then like butter, and one will become free from desire for nourishment. It is taught that a key point is to not discard the saliva outside. [217] If it is discarded, health will decline and prosperity will lessen. Dependent on that type of yoga, the qualities of a huge increase of physical vitality will occur, the body will become fast like a horse, white hair and wrinkles will vanish, and the awareness will become bright and clear. 1he key points of esoteric instruction are as before. 1hose are the presentation of the five that do not depend on cakras.

(b) 1bose dependent on cakras 1' 1be sharp, which is dependent on one cakra Observe the key point of the body with raised knees. Complete the other branches of meditation. Clearly imagine the naturally present vital action wind at the anus and the fire of primordial awareness in the lower abdomen. Imagine that the sixty-four branches of the outer circle of the navel cakra are free from an array of syllables, that the primary set of the eight a ka ca ta tapa ya sa are in a clockwise circle as the eight branches of the inner circle, and that in the center a very tiny is in the middle of the tetrahedron channel knot of the navel. According to the inner explanation, that is also known as Vajra Nairatmya, or as the sleeping place of the flames of the fierce fire. Furthermore, clearly imagine all the syllables as red in color. 1he yoga of opening and closing the sphincter of the lower vital wind causes the vital winds to meet at the lower tips of the channels, igniting the fire in the lower abdomen. 1hat strikes the of the navel, and fire that is red in color and hot in essence blazes from the as high as about four finger-widths. Focusing the visualization on that, gradually perform the union of the vital winds. Press on the larynx with the chin. Hold the vital wind as long as possible. It is possible this will cause experiences such as flashes of heat below the navel, or fainting from bliss, or sudden chills, or pain between the eyebrows, so the key points of allowing their natural expression and so forth are the same as before. [218]

a,.

a,.

a,. a,.

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Because this is a visualization that quickly produces experiences, it is known as "the sharp."

2' 1be quick, which is dependent on two cakras Perform the preliminaries as before. The key mental point is to imagine, above the previous navel cakra, eight channel branches at the heart, which are free from an array of syllables and face down, in the center of which is a pale blue hUT!z, like mercury, facing down and about to drip. lhen imagine that both a7fZ and hUTr~ are connected by a very tiny central channel. Again the vital winds meet at the lower ends ofthe channels, and on the last of three openings and closings of the sphincter, it is held shut. lhe fire of the lower abdomen blazes, striking the a7fZ at the navel, and a very tiny fire blazes from the a1fl through the inside of the central channel up to the htirtz. A tiny stream of the enlightenment mind drips from the hu71zdown to the am. Focus the mind on the white and red form of the blazing and dripping, and meditate. If the upper vital wind is allowed to enter while the visualization is being held, it will be like the merchandise running out before the customer has finished trading, so do not inhale. Finish the clear performance of the visualization, slowly compress the upper vital wind, and intensely draw up the lower vital wind. It is possible that the visualization will become unclear if the vital wind is compressed too intensely, and if the visualization is not clear the qualities will not arise even when the vital wind is compressed, so do it carefully. When it is impossible, exhale slowly. lhe key points of esoteric instruction are the same as before. Tm visual appearances consisting of the warmths may appear, which are the five signs and the five signs of the signs.

a' 1bejive signs In the context of arresting the vital winds of the five elements that circulate in sequence through the right nostril, the vital winds have natural locations. [2.19] Arresting the vital wind of earth at the navel causes the occurrence of smoke, arresting the vital wind of water at the heart causes the occurrence of mirage, arresting the vital wind of fire at the throat causes the occurrence of firefiies, arresting the vital wind of wind in the genital area causes the occurrence of blazing lamp Barnes, and arresting

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the vital wind of space at the top of the head causes an occurrence like the cloudless sky.

b' 1he five signs ofthe signs In the context of arresting the vital winds of the five elements that circulate through the left nostril in reverse sequence, arresting the vital wind of space causes the occurrence of darkness as a sign of the arising of the cloudless experience. Arresting the vital wind of wind causes the occurrence of a rainbow as a sign of the arising of the lamp Harne experience. Arresting the vital wind of fire causes the occurrence oflighming as a sign of the arising of the fireflies experience. Arresting the vital wind of water causes the occurrence of moonbeams as a sign of the arising of the mirage experience. Arresting the vital wind of earth causes an occurrence like sunbeams as a sign of the arising of the experience of smoke. Various visual appearances and dream experiences will occur during both meditative equipoise and postmeditation, so recognize them and allow the natural expression of all experiences. Because this is the quick path for the signs consisting of the warmths, it is known as "the quick.D 1herefore, although these signs also occur during other yogas of the vital wind and the fierce fire, they have been explained because the signs are quick here.

3' 1he presentation ofthe stable, which is dependent on four cakras 1he way the five cakras are formed is that the genital cakra is like a drain, the navel cakra is like a tied strap, the one at the heart is like an open lotus, the one at the throat is like the palm of a hand curled and facing up, and the one at the top of the head is like an open umbrella. For the yoga of their practice, do the preliminaries as before, and also clearly visualize the two cakras that perform the actions. In the center of the navel cakra is an arp. [:z.:z.o] For the sixty-four branches of the outer circle, two sets of the sixteen vowels such as a are in a counterclockwise semicircle, and the consonant-syllables such as ka, minus ha and k~a. are in a clockwise semicircle. 1he eight branches of the inner circle are the same as before. All the syllables are red in color and upright. 1hen for the eight branches of the one at the heart, there are the four

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of bbrw,z d171-jriTfl kharrt in the four directions, the four of larrt md171-pd?7l td'fl in the four intermediate directions, and a hitrrt in the center. All the syllables are black in color and upside-down. For the sixteen branches of the one at the throat, the sixteen vowels such as a are in a counterclockwise circle, and an 0171- is in the middle. All the syllables are red in color and upright. For the thirty-two branches of the one at the top of the head, the sixteen vowels such as a are in a counterclockwise semicircle, the sixteen consonant-syllables from ka throughta are in a clockwise semicircle, and a ha71t is in the middle. All the syllables are white in color and upsidedown. Likewise, also clearly imagine the three channels. Visualize the red rasani to the right and the white Ialani to the left, extending from the navel to the top of the head, and the central channel in the middle, possessing the four qualities and reaching from the navel to the aperture of Brahmi. With the yoga of opening and closing the anus, the two vital winds of the fire channel and the sleep channel then meet at the tips of the channels, igniting the fire in the lower abdomen. 74 It strikes the a171- at the navel, causing that vital wind with the nature of warmth to go through the rasani on the right and incinerate the essential constituents of the syllables at the heart. It goes through the rasani again and incinerates the essential constituents of the syllables at the throat. It goes through the rasani again and strikes the harrt at the crown of the head, causing the ha71~ to melt into light and flow down the Ialani. lhis restores and expands the syllables at the throat, as before. It goes through the Ialani and restores and expands the syllables at the heart. It goes through the Ialani again and strikes the a171- at the navel, causing the a171- to greatly blaze and the central channel itself to slightly open. [221] Like a streak oflighting, the fire goes through the central channel, also completely destroying both the hit171- at the heart and the 0171- at the throat. And just by its touch, a fine stream of nectar flows from the ha171- down though the central channel, gradually forcing down that fire. Focus the mind and meditate on the blazing and dripping at the location of the throat. If done for a long time, it will be difficult to hold the vital wind and the uvula may be damaged. lhen focus and meditate on the one at the heart. If done for a long time, trembling and shaking of the heart may occur.

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Finally, visualize the blazing and dripping at a spot about four fingerwidths above the navel, where the attention is fixed, and perform the union of the viral winds for a suitable period. Allow the natural expression of all experiences. 1he rest is the same as before.

(c) 1bose dependent on the key points ofesotericinstruction 1his has seven topics.

I' 1be visualization ofpale redfire Place the body with the knees raised, the legs crossed, and both arms crossed and clasping the two shoulders, thereby observing the eighteen points of the sixfold cooking tripod of the outer body, the sixfold cooking tripod of the inner channels, and the sixfold cooking tripod of the secret enlightenment mind. Complete the other branches of meditation. 1hen visualize one's body as a hollow cavity and, imagining that the inside of the body is filled with pale red fire without any origin, focus the awareness on the fire. Dra wthe vital wind in through the nostrils and compress it for as long as possible. Alternately, perform twelve counted yogas of the viral wind in which one mentally counts one, two, and so forth, and twelve uncounted yogas of the vital wind in which one compresses the viral wind for as long as possible without keeping count. Combining them all together, rake the length of a session as twenty-four counted and uncounted yogas of the vital wind. [2.2.2.] Those with the effort of counting are decisive, and those relaxed without counting are beneficial-or else the counted are for engaging the path and the uncounted are for sustaining the view. Do not examine one's inclination. Even if the mind is not inclined, diligently meditate until the length of the session and the number of sessions are completed. After they are completed, do not meditate even when inclined. 1his is not limited by health. Even if in bad health, rest and maintain the amount. 1hen, even if in good health, do not meditate [more than that amount]. Use the stimuli offood andbehavior.Allowthe natural expression of all experiences. Definitely perform four sessions. Change the visualization after three days and nights for a person of superior ability, after five for a person of medium ability, and after nine for a person of inferior ability. An experience of warmth may also arise quickly or slowlyforthe person of superior or medium ability.

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lhus, to stabilize what has arisen, changing to various visualizations is the key mental point.

2' 1he visualization ofblazingjire lhe preliminaries and main practice are the same as before, except for imagining a dark red rarp on the soles of both feet. lhen, by the yoga of flexing and contracting the arches of the feet, fire blazes from the ra~s. It goes through the channels of the ankles, enters through the large channels of the thighs, and gathers in the genital area. Focus the visualization on the sharp, quick, intense, and harsh fire. It is sharp like the tip of a needle, quick like the flame of a lamp moved by the wind, intense because its sensation is hot, and harsh because it emits sparks. Everything else is like the previous method. When this visualization is clear, [change to the next.] 3' 1he battle ofthe drops

Imagine a white drop about the size cia pea on the tip of that previous fire. About four finger-widths above that, imagine a red drop about the size of a dung pellet.75 During the union of the vital winds, these two crash repeatedly against each another, like smashing eggs, causing the inside of the body to be completely filled with Hying sparks. [2.2.3] Focus the mind on that. When that is stable, [change to the next.]

4' 1he cakra visualization lhat fire in the genital area goes straight up, like the center pole of a stu pa. lhe drops are on top of it. Imagine above them a cakra of fire with four or eight spokes, and with a pair of the long and short vowels such as a hanging on each spoke with their heads meeting. lhis cakra does not touch the navel in front, the spine in back, and the two kidneys to the right and left. Spinning clockwise or counterclockwise, whichever is comfortable, it completely fills the inside of the body with sparks. Intensely draw up the lower vital wind and join it in union with the upper vital wind. lhe key point of the center pole inside, the key point of the cakra in the middle, and the key point of the array of the syllables on the outside are crucial for this.

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S' The visualization ofintensely blazingfoe In addition to the previous visualization, imagine fire that is dark red in color, hot in essence, and supple by nature issuing from the cakra of fire and filling the body below the throat with crackling flames, like a fire blazing among juniper needles. When that is stable, [change to the next.]

6' The visualization ofgreatly blazingfire Imagine that when that fire becomes greater, the inside and outside ofthe body completely blaze with fire, like smelting a lump of iron. 7' The visualization oftotally blazingfire Focus the awareness on that fire becoming greater and greater, and all apparent things blazing with fire. For sustaining the view afterward, at the end of a session relax the effort of holding the visualization in mind, and by resting the eyes in a stare straight ahead, the experience of an infinite nonconceptual awareness will arise. [2.24JBy keeping the mind just here, it will become a meditative concentration of unity. Targeting the key points of the syllables is the dense fierce fire, visualization of the dripping essential constituent is the full fierce fire, and visualization ofblazing fire is the naked fierce fire. 1hese practices belong to the third category. 1he other key points are like the ones before. Meditate by adding the later visualizations onto to the earlier ones. A person of superior ability perfects these by meditating for twentyone days and nights, a person of medium ability in thirty-five days and nights, and a person of inferior ability in sixty-three days and nights. Whichever of these types of fierce fire are meditated on, no more than two impediments occur: constant perspiration or the body becoming cold like a stone. 1he remedy for the first is to reduce the clothing in proportion to the warmth, and stay in a cold place. If that does not remove it, change the position, such as crossing the legs if it occurs when sitting with the knees raised, and sitting with the knees raised if it occurs with crossed legs.

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Perform the rotations [of the stomach]. If the three hot herbs are finely crushed/6 boiled with old black butter, smeared all over the body, and one sits for a long time near a fire and in the sun, the impediment will be removed. lhe remedy for the second impediment is that when the path of meditation is lost one should seek it with the basic and initial meditation. When first starting to meditate, meditate on the pr3J:1ayama. If that does not cause warmth to arise, seek it by means of the warmth of outer fire. Warm the palms at a fire, place them around the navel, and gently move them. Focusing the mind on that and meditating will cause warmth to arise. If even that does not cause it to arise, sit with the right foot pressing on the left. lhat will cause it to arise. If even that does not cause it to arise, relaxing and lying with the body on the ground and the mind focused into spacewillcausewarmth to arise. [225] If even that does not cause it to arise, use the esoteric instruction of pounding the va jra pestle, straightening like a bow, firing like an arrow, and observing the eighteenfold mudra of the cooking tripod with the body. lhat will definitely cause warmth to arise, and remove the fault. It is taught that these practices of fierce fire must become a cause for producing the naturally arisen primordial awareness. lhey are unnecessary if nothing is produced except just warmth. Through meditating in that way on the fierce fire during the time of the path, the experience that arises in regard to the view is naturally arisen primordial awareness.

2. 1he view ofthe four types o_fnaturally arisen primordial awareness lhis has two topics.77 a. 1he essence lhis arises naturally in the mind from the inner dependently arisen connections, without dependence on outer objects and conditions.

b. 1he divisions lhis has four topics: 1) The meditative concentration of naturally arisen affiiction 2) lhe meditative concentration of naturally arisen thought

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3) lhe meditative concentration of naturally arisen blankness 4) lhe meditative concentration oflucidity, buoyancy, and naturally arisen great primordial awareness

1) 1he meditative concentration ofnaturally arisen a.ffliction When the vital winds and mind gather in the channel syllables of the heart or the first of the fourteen syllables of the bhaga, the five poisonous affiictions arise in one's mindstream even without an outer cause, and appear to arise in the mindstreams of others. Many visual appearances and dream experiences of destroying the five poisons occur. lhe Guhyasa:mdja Tt~ntra says: From affiiction, severe affliction arises. Excellent enlightenment will be achieved. 78

2) 1he meditative concentration ofnaturally arisen thought In both the rasana and lalana, the strength of the vital wind greatly expands, the vital wind of wind increases to razor-sharp force, thoughts of subject and object become coarse, and with the consciousness not at rest for even an instant, finally even sleep will be broken. lhe Two-Part Hevajra Tantra says: lhoughts are purified by thoughts and ...79

3) 1he meditative concentration o_fnaturally arisen blankness When the vital winds and mind gather in channels that are dependent on the lower end of the central channel and are like empty cavities in which the gathering and diffusion of the vital winds and mind have never been previously experienced, a dull calm abiding arises in which the awareness has a small proportion oflucidity and a large proportion ofstability. [2.2.6] lhese three experiences are flawed, but by means of the key point of allowing their natural expression, they will become Aa wless, lucid emptiness. lhe Samputa 1/mtra says:

If one rests in nonconceptual meditative concentration, it will become immaculate like space.80

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4) 1he meditative concentration oflucidity, buoyancy, and naturally arisen great primordial awareness When the vital winds and mind gather in the hu171- ofunity and so forth, a lucidity of mind and buoyancy of body occurs, like an experience of the dharmakaya.lhe Samputa Tantra says: lhis naturally arisen essence is known as the dharmakaya.81 Achieving a transcendent state of mind through becoming accustomed to this is reaching the culmination of attainment.

3. 1he culmination ofattainment, which is distinct and utterly complete lhis has two topics. a. 1he essence One understands, distinctly and individually, various meanings and conventional designations, and is able to teach them to others, utterly completely, with a single voice.

b. 1he distinctions On the four levels of the secret initiation, qualities arise in one's mindstream, such as these seven: r )-2.) Understanding the languages of the six realms and teaching Dharma in those languages 3) Gaining control of the vowels such as a and the consonantsyllables such as ka 4) lhe sublime attainment of speech s) Awakening from conventional designations 6) Gaining control of the four types of individual and perfect pure awareness 7) One's voice transforming into the melody ofBrahma

1)-2) Understanding the languages ofthesixrealms and teaching Dharma in those languages lhis comes from gaining control of the gathering of the vital winds and the enlightenment mind into the channels of the six realms.

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3) Gaining control o_fthe vowelr such as a and the consonant-syllables such aska Gaining control of the gathering of the vital winds and mind in the vowels such as a and the consonant-syllables such as ka of the outer circle of the navel cakra, one is able to teach without impediment the twelve branches of scripture82 and so forth.

4) 1he sublime attainment o/speech True speech is attained, and things happen just as they are expressed with speech.

5) Awakeningftom conventional designations When all conventional designations are understood, the meaning is not obscured by any conventional designation. [22 7]

6) Gaining control o_{theJour types o_{individual and perfect pure awareness lhis consists of four topics: lhe individual and perfect pure awareness of words is knowing a great number of terms for each meaning.lhe individual and perfect pure awareness of meaning is knowing the nature and general characteristics of phenomena. lhe individual and perfect pure awareness of etymology is knowing the reason for each conventional designation. lhe individual and perfect pure awareness of confidence is knowing the categories of phenomena, such as substantial existence and designated existence, and so being able to reply to questions and disputes.

7) One's voice transforming into the melody ofBrahmd lhis is the enunciation of speech for a great distance. Just the essence of those is obtained on these four levels, not their perfection. If the culmination of attainment is not reached in this life because of weak diligence, [the next topic is necessary].

4. 1he practice o_{luminosity when passing away The vital wind of the moment of death acts as a catalyst, and all the vital winds enter into the central channel. lhis occurs as follows: Due to the

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panting of breath, the vital wind of space takes control of the other four vital winds, and afi:er the lower vital wind reverses upward, robbing the strength of the vital winds and mind of the individual channels, the villages of the tiny channels are emptied. lhe strength of all their vital winds and mind that enter both the rasana and lalana is robbed by the central channel. When all the vital winds and mind enter the central channel, a sublime empty yet lucid meditative concentration arises. lhat point is known as "the time when strength is robbed by the central channel;' "the time when the key points are robbed by Rahu;'83 "the time when meditation takes control;' or "the time when attainments are taken." lhis is like meeting a previous acquaintance, and having blended it with the previously cultivated meditative concentration of naturally arisen primordial awareness, one will reach the culmination of attainment, or become a holder of pure awareness and so forth, without an intermediate state. [228]

S. 1he result, which is the sambhogakdya achieved by thal1' lhis will be explained in the context of the results themselves, so it is not mentioned here. lhose are the five topics of the secret initiation.

The Initiation ofPrimordialAwareness Dependent on an Embodiment ofWisdom

THIRD:

1his has five topics: I. 1he path of the mal).<;ialacakra, which is the path85 of method 2. 1he view, which is the four joys of connate primordial awareness 3· 1he culmination of attainment, which is blissful emptiness of lesser extent 4· 1he practice when passing away, which is the approach of Vajrasattva at the moment of death 5· 1he result, which is the naturally spontaneous dharmakaya

1. 1he path ofthe mar;t;lalacakra, which is the path ofmethod lhis has four topics. a. 1he essence The clear essences of the nectars present as the causes have a nature of variegated color, but it is accepted that those essential constituents present primarily as feces are yellow, those present as blood are red, those present primarily as the enlightenment mind are white, and those present as urine have the nature of water. 1hrough the bestowal of the third initiation on these, they are rendered capable of accomplishing the dharmakaya. To become accustomed to this, it is necessary to meditate on the path of the maQ<;ialacakra. 86 For example, to separate the clear essence of butter from the dregs and completely use it for necessities such as butter lamps, it must be melted. Fire is necessary to melt it. Fuel is necessary for fire. Likewise, to reach the culmination of attainment, which is the real primordial awareness that is illustrated, the illustrative and symbolic primordial awareness is

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necessary. For that, a feeling of bliss is necessary. For that, it is necessary to melt the dear essences of the essential constituents of the body. lhe fire of passion is necessary to melt them. For that, the fuel of a pure female embodiment of pure awareness is necessary. (229]

b. 1he meaning ofthe name One might ask, "Why is it known as 'mat~Qalacakra'?" It is known as "mat~<jala" because it takes the enlightenment mind of great bliss, and as "cakra" because thoughts are eliminated and the constituents such as objects are purified. lhe Two-Part Hevajra Tantra says: "Mat;tQala" refers to "the essence," the enlightenment mind, great bliss. Because this is taken, it is a mat:~Qala. An assembly is referred to as a mat;tQala. "Cakra" is the constituent of space, which purifies the objects and so forth.87 c. 1he categories Bliss is cultivated in dependence on an actual mudra, an imagined mudra of primordial awareness, or the secret union.

d. How to practice the path lhis has three topics: 1) lhe extensive path 2) 1he briefpath 3 ) lhe very brief path

1) 1he extensive path In the scripture [of theHevajra Tantra]. this starts from equal body and speech, but if presented in the context of the creation stage, it includes these five topics: a) Purity of the female embodiment ofpure awareness h) Equal body and speech

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c) Equal blessing d) Equal passion e) Retention by means of the key points of esoteric instruction

a) Purity ofthe female embodiment ofpure awttreness lhis has two topics: { 1 ) Attainment through birth {2.) Attainment through training

{I) Attainment through birth This has five topics.

{a) 1be deer lady She has the upper torso of a deer, with firm breasts; the lower torso of a deer, with wide and rounded flesh below; the waist of a deer, with a narrow waist; the gait of a deer, with slow movement; the gaze of a deer, with unblinking eyes if a man is seen; and the scent of a deer, with her breath and genitals emitting the scent of musk.

{b) 1be conch-shell-bettringlady In general she is large-boned, with light and smooth flesh, and has the design of a conch shell with a clockwise spiral at the navel. [ 2.30] She has very great physical strength, moves quickly, and the tenor of her voice is very great and long.

{c) 1be ox lady She has a very fleshy body, slightly short limbs, great strength, small eyes, long earlobes, a very sweet scent when perspiring, is insightful and intelligent, and in particular arouses swarms ofbees.

{d) 1be design-bearing lady Her skin tone is slightly red, and as a sign that the three channels are expanded, she has the design of three diagonal lines above the navel and the design of one diagonal line between the eyebrows. In general, all her jointed limbs are long, and on all her limbs the auspicious signs, such as the curl of passion, are many and resplendent. If she becomes pregnant, a son will be born. One like her is particularly praised.

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(e) 1he variegated lady She possesses the qualities of four, the qualities of three, or the qualities of two of those. It is accepted that the one known from other scriptures as "the bovine lady" has the same characteristics as the ox lady here. Since "the lotus lady type" presented later is accepted by this master [Viriipa] as the support for the fourth initiation, she is not described here.

(2) Attainment through training 1his has three topics.

(a) Purity through learning, reflection, and study This is to become a suitable recipient of the profound path through studying the two vehicles, the four classes of tantra, and so forth, and then eliminating outer doubts. 11te Two-Part Hevajra Tantra says: Beginning with the ten virtues, fully describe the Dharma to her.88 In addition to that, she is restrained by the appropriate vow of individual liberation, and possesses the bodhisattva vow. 1l1e Two-Part Hevajra ]antra says: 1he vows of renewal and purification should be given first, [231] and after that the ten topics of training. 89 And also: Take her when the seed of enlightenment has been planted and she has been purified.90

(b) Purity through initiation She has fully received the four initiations. 1l1e Two-Part H evajra ]antra says:

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She has received the Heva jra initiation, has fine hair, and loves the meditator.91

(c) PUTity through the meditative concentration of;oga Remaining on the path c:i the two stages causes the arising of experience in the mindstream.lhe Two-PartHevajra Tantrasays: lhe mind of divine form and the mind of sacred commitment are identicaP2

b) Equal body and speech Equal body is both oneself and the mudra meditating on the deity by means of the four branches, or instantaneously. Equal speech is equal recitation of the root mantra of that same deity, and so forth. In the context of taking the three kayas as the path, the result caused by those two is blessing as the nirma.J:!akaya (of the three kayas). lhe Samputa 1antra says: Both first imagining themselves in the form of the deity, ...93

c) Equal blessing If an actual female embodiment c:i pure awareness is present, there is a mutual blessing of space and secret.94 lhe father imagines that the ordinary space of the mother vanishes, and from emptiness is blessed as an ab, which becomes an eight-petaled red lotus marked on the pistil with an iib. lhe mother imagines that the ordinary genital organ of the father vanishes, and from emptiness is blessed as a burp, which becomes a fivepronged blue vajra marked in the center with a hft7rl. At the opening is a dark red upright pha{, and on the jewel [of the vajra] is a garland of OJ!IS substituting for a garland of pearls, together with a jeweled roof from a svii. [2.p.] lhis is the blessing as the sambhogakaya.

d) Equal passion In dependence on the female embodiment of pure awareness, one abandons ordinary thoughts and wishes to actualize connate primordial awareness and attain the perfect enlightenment of the dharmakaya. Since

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the female embodiment of pure awareness also desires the same in dependence on oneself, there is equal passion to attain perfect enlightenment. 1his is the blessing as the dharmakaya.

e) Retention by means ofthe key points ofesoteric instruction 1his includes five topics. First descent, then retention, then reversal, and then distribution should be done. Finally, preserve [the seminal drop] without loss. At first, with the totally pure consort at a suitable distance, gaze at her form. 1his ignites the fire of passion, causing the seminal drop to descend. Meditate on the bliss. Protect with the extreme stare and practice the secret control. Do likewise with words ofpassionate talk, the scent of the body of the mudra, the taste of the nectar of her lips, and so forth, and by touching the upper and lower parts of her body, and by feeling the various sensations from biting, scratching, embracing, kissing, caressing her breasts, and so forth. 1his ignites the fire of passion, causing the seminal drop to descend. Recognizing whatever bliss arises, focus the mind single-pointedly on just what arises. If it seems [the seminal drop] will be lost, protect with the extreme stare, which is to cross both vajra fists on the chest, draw in the stomach against the spine, and roll the eyes up into space. Practice the secret control, which is to not actually enter into union. During all that, allow the natural expression of whatever experiences arise. In that way, the three known as "descent and expansion, expansion and retention, and retention and gradual reversal of the seminal drop" occur in linkage. [2.33] At first, since one engages in various actions, the first moment is known as "the moment of various aspects." Because the bliss is small at this time, it is also known as "the primordial awareness of joy." If attached to this, one will be born in the desire realm. If taken as the path, the path of the sravaka will be completed and the result of an arhat attained. 1hen join together the bola and kakkola,95 and again the fire of passion causes the seminal drop to descend. Meditate on the bliss. Protect with the extreme stare and the rotations of the stomach,96 and perform the secret control. Of the two, the first is crucial. 1he two genital organs merely touch each other, but do not rub each other. Since there is little effott and great bliss at that time, it is known as "the second moment of

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ripening." A bliss more sublime than the first joy is experienced, so this is the primordial awareness of sublime joy. If it is actually clung to, one will be born in the form realm. If taken as the path, the path of the pratyekabuddha will be completed. Since the seminal drop descends and the force of bliss is great during these two, they are known as "the warmth of the blazing drops." Then the movement of the turtle, slowly, slowly rubbing, causes the seminal drop to descend. When a nonconceptual bliss ensues from that, meditate on it. Slowly rub again, as before. When the seminal drop descends, meditate on bliss and nonconceptual awareness. Ifit seems the seminal drop will be lost because of the bliss, relax the anus and project the consciousness into space. Protect with the extreme stare and practice the secret control. Of the two, protecting the seminal drop without loss is crucial. Because the mudra is embraced at that point, it is the third moment, the moment of embrace. At that time one has parted from attachment to the outer face and body, and from longing for the bliss of passion, so this is the joy free from joy. [234] If attached to that, one will be born in the formless realm. If taken as the path, the path of the bodhisattva will be completed. Because the drop moves slightly upward, it is known as "the warmth of wavering." If it is difficult to retain the seminal drop at that point, leave the anus relaxed. Drawing in the upper vital wind with the yoga ofblocking, block the right nostril with the ring finger of the left hand and fill the lungs through the path oflife. Rotate the head and the entire body clockwise, shake the upper torso, shake the head, and protect the seminal drop by means of the six actions and so forth, which are explained later. Ifit is easy to protect, protect it at the fourth moment. Signs of retention are that the anus repeatedly constricts, like during a sneeze, the lower body feels weighed down, and when one wishes to rise, one cannot get up. lhe force of unbearable bliss is disruptive. Feces, urine, and so forth will sometimes not come forth and sometimes not be stopped. lhe roots of the hair tingle with unbearable bliss. Perspiration and tears occur. When any of these happen, the seminal drop has been retained. At that point, as will be explained in the context of the lotus lady, through the yoga oflaying a saddle on a totally pure consort, the channel is sought by entering into union preceded by the three blessings. When

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the clear essences of the essential constituents ofboth father and mother arrive at the tips of the channels, since the two genitals meet, a union of both va jra and lotus occurs. lhe secret channel of the mother enters into the opening of the father's vajra, and the two lower ends of the central channels come together. A union of the two channels occurs. Because both the white and the red drops come together, a union of the two drops occurs. lhe two downward-dearing vital winds of the embodiments of method and wisdom come together, so a union of the vital winds occurs. lhis is known as "the oral instruction of the four unions:' or "the oral instruction of the four mothers and children." [235] At that time, even thoughts of the first three joys cease, and following the unity ofbliss and emptiness, a meditative concentration free from the recognition of bliss arises. lhat meditative concentration should be sustained here. Between the two ofprotecting by means of the extreme stare and so forth and the practice of the secret control, protecting the seminal drop without loss is crucial. If the seminal drop is lost, the support is lost, and thus primordial awareness will not arise and various sufferings will be produced as aresult.lherefore the Two-Part Hevajra Tantra says: Not concealing it causes the sufferings of snakes, thieves, earth spirits, and fire.~7 And Indrabhiiti says: If the enlightenment mind that is the support of all attainment is lost, the aggregate of consciousness will swoon, and how can exceptional attainments arise? 98 lherefore one should practice the secret control as taught in the Two-

part H evajra Tantr a: Without exposing it, practice with total diligence. 99

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Protecting [the seminal drop] by means of the six actions consists of drying up the ocean around Mount Meru, bringing the four continents under control, putting the retainer of taste in its own place, staring up with the sublime organs, pronouncingwith the voice an intense and long, forceful hu1!J, and firing the arrow and bow of the hu1!J and phat of meditative concentration and reversing it. lhen, by tying on the belt of the vital wind, hurling the lasso, rotating the body like the wheel of a plow, and engaging in the behavior of a small child, spread [the seminal drop] throughout the entire body. lhe first of these is to contract the stomach against the spine. lhe second is to intensely clench the fingers and toes. lhe third is to put the tongue against the palate and fold it back inside. [2.36] lhe fourth is to stare with the eyes and look into space above the crown of the head. lhe fifth is to imagine that the secret hu1{Z from the earlier time of blessing pulls the phat. and the phat pushes up the hu1!J, while intensely blowing the vital wind out with the vocal sound of hu1!J. At that time, cross the va jra fists at the heart. lhe sixth is to keep the body in the crossed-leg position and inhale the vital wind. Compressing it for as long as possible, intensely clench both hands in va jrafists and, like tying a belt on the waist, push to the left with the right hand behind the back and push to the right with the left one in front. Also do the opposite of that. lhe seventh is to clench both hands in fists, and circle counterclockwise with the right one and extend it strongly to the right. Circle clock· wise with the left one and extend it strongly to the left. lhe eighth is to sit with the legs crossed and, grasping the waist between the upraised thumbs and forefingers of both hands, spin the body like a drill, or cover the knees with the hands and spin the body and rotate the stomach. lhe ninth is to place the bodywith the legs crossed and cover the knees with the hands. First to the left, then to the right, then in front, and then to the rear, shake the head and fall back and forth in the four directions. Inhale the vital wind strongly between the teeth with the sound "seee."' With these, the enlightenment mind will spread throughout the entire body, and an experience of sublime blissful emptiness will arise. Because all thoughts have been abandoned, this is known as "the fourth moment, which is the moment free from characteristics."' Because

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it is a primordial awareness arisen from connate melting and bliss, which views passion and being free from passion with equanimity, it is connate joy. [237] At that point, because the drops have been absorbed into all the channel locations and not lost, this is known as "the warmth of the stabilized drops." Because the six types of protection without loss occur later in the context of protection from loss of the seminal drop, they are not discussed here.100

2) 1hebriefpath This has three topics: a) Preparation b) Main practice c) Conclusion

a) Preparation Observing the physical posture, with the sun in the right hand and the moon in the left, cross them and cover both knees. Continually train with nine long hitrrts and short hurrts forward, three to the right, and three to the left, by means of three exhalations and three inhalations. On the third day, the genitals will retract into the cavity.101 lhis is the meaning: Care for one's health with nutritious food. In a lofty residence, sit with the knees raised. Imagining the sun and the moon in the palms of the right and the left hands, cross them and cover the knees with the hands. According to custom, successively exhale forward with the voice three times-long, short, and very short. Inhale three times-long, short, and very short. lhen, three exhalations and three

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inhalations to the right. lhen, three exhalations and three inhalations to the center. lhen, three of each to the lefi:. lhen, three of each to the center. If both exhalation and inhalation are counted as one, there will be nine to the center and three each to the right and the left. If counted individually, there will be eighteen to the center and six each to the right and the lefi:. By training in that way, with one continuously afi:er another, ifcontrol of the vital wind is great, it will take half a day, and even for a person of inferior ability the genitals will retract into the cavity on the third day and one will gain control of the downward-clearing vital wind. [2.38] Ifheadache and nausea occur from doing this, relax the anus. If heartburn occurs, or feces and urine are withheld, it is important to go up and down, and walk about.

b) Main practice Afi:er performing the blessings and so forth, slightly constrict the anus. Intensely suck both the forefingers and the second fingers. Stare upward with both eyes. lhe seminal drop will be retained by this. Or else, strongly exclaim ha and hal. Also perform the other physical yogic exercise. lhe seminal drop will also be retained by this. lhis is the meaning: Sit with the knees raised. Bless the vajra and lotus, and having performed equal body and speech, and equal passion, which are included in the "and so fonh:' resort to an actual mudra or an imagined mudra of primordial awareness, and unite the bola and kakkola. Moving forward and pulling back, the fire of passion causes the seminal drop to descend. When the bliss is unbearable, slightly constrict the anus and sometimes withdraw. Staring upward without blinking the eyes, put both the forefingers and

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the second fingers of the right and lett hands into the mouth. Holding them between the teeth, suck intensely with the lips, pulling them in but keepingthem out with the teeth. When sucking on the right fingers, stare with the lett eye. When sucking on the lett fingers, stare with the right eye. lhis will certainly retain the seminal drop. Or else, draw it up with only the voice. Drawingthevital wind in fully with ha, at the end of the inhalation, expel it with hal. The other physical yogic exercise is to also draw it up by means of the yoga of stopping the upper vital wind. [239]

c) Conclusion With the bing of the elephant, the ngur of the tigress, the retching of the carnivore, and sniffing like a fox, gradually draw it up to the navel, the heart, the throat, and the crown of the head. 102 Spread it throughout the body with the mudra of the liberated lion. lhis is the meaning: Squat with the balls of the feet set on the ground. Restthe weight of the body on the raised heels. Cross the vajra fists atthe heart. Imagining that the enlightenment mind is coming to the navel, inhale with hi. Exhale with bing. Imagining that it is drawn up to the heart, inhale with ngu. Exhale with ngur. Imagining that it is drawn up to the throat, inhale with ha. Exhale with big. lhen, imagining that it is drawn up to the crown of the head, inhale with hag. Exhale with big. lhen inhale through the nostrils, three times gently and once strongly. Nod the head and then shake it. lhen practice the mudra of the liberated lion according to custom, by rotating the head clockwise and rotating it counterclockwise. lhen spin it like a drill. lhen dose both nostrils with the index and middle fingers, strongly inhale the vital wind, shake the head, and shake the body.

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When these paths are practiced, fourtypesofunskillfulness may occur. Desiring union, ifone rubs early without skill in the descent, the seminal drop is quickly lost. If one retains early without skill in retention, the duration of bliss is short. Without skill in reversal, if one does not know the four actions, the seminal drops will join together with water and be lost. Ifone is not skillful in spreading with the mudra ofthe liberated lion and so forth, illness will occur. lhe four skills should be applied as the antidotes for these. Skill in descent is the movement of a turtle. [ 2.40] lhis is to rub slowly in proportion to the bliss. Skill in retention is the three actions of body and one of voice. The actions of body are to stare upward with the eyes, constrict the anus, and suck strongly on the forefingers and middle fingers. With the voice, strongly exclaim ha and hal. Skill in reversal is the four animal actions. Skill in the actions for spreading is the mudra of the liberated lion. lhese two are the same as before. Furthermore, the tying of the belt of the vital wind and so forth are the same as in the extensive path.

3) 1be very briefpath This is called "the hook of passion:' It includes three topics:

a) Prepttration It is further taught: Intensely clenching the va jra fists, leave the anus open. Focus the mind on the expanse of the sky. lhe seminal drop will definitely be retained. lhis is the meaning: Place the body with crossed legs. Clenching the right hand in a vajra fist, extend it strongly out along the right side and on top of the knee. Clench the left in a va jra fist at the heart. Compress the stomach against the spine. Stare up with the eyes. Press the tongue against the palate. Focus the mind on the sky. lhinking of a white syllable a at the opening of the vajra, imagine that it is drawn upward. Drawing in the upper vital wind and pulling up the lower vital wind will certainly retain the seminal drop. Train in that way for a period such as seven days and nights.

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b) Main practice lhis is like the brief path, but the retention of the seminal drop is as before. c) Conclusion Practice this like the extensive path. lhe way to depend on a mudra of primordial awareness: Other than depending and meditating on an imagined female embodiment of pure awareness as the consort, the way to practice is the same as before. For the secret union, place the body with crossed legs. [241] Erect the litiga. Rub with the thumb and ring .finger ofthe inverted left hand. Block the right nostril. Inhale the vital wind, and so forth, through the left. Practice the preparation, main practice, and conclusion as before. The primordial awareness arisen from that yoga is the view.

2. 1he view> which is the Jour joys ofconnate primordial awareness lhis has four topics in relation to the four joys: a. Sequence b. Location c. What is rejected d. lheir own essence a. Sequence As a result of meditation on that path, during the four moments the experiences of the four joys arise, as presented before. lhe Two-Part Hevajra 1antra says: Variety is the first joy, sublime joy is from ripening, friction is joy free from joy, and connate joy is free from characteristic.103

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lhe characteristics of those four moments are also the same as those presented before.lhe same source says: Variety is explained as the various aspects, such as embracing and kissing. Ripening is the opposite of that, just the consumption of the primordial awareness of bliss. lhe thought, "I am consuming bliss," is referred to as friction. Free from characteristic is other than these three, beyond passion and freedom from passion. 10~ lhe four moments are the causes of these joys and distinguish them. lhe four joys are their results and what they distinguish.

b. Location lhis has two topics: 1) In relation to outer location 2) In relation to inner location

1) In relation to outer location If bliss arises in some locations of the body, it is joy. [242] If it arises in most of the body, it is sublime joy. Ifit arises pervading the entire body, it is joy free from joy. If all apparent things arise as bliss, it is connate joy. 2) In relation to inner location From the top of the head down to the throat is joy. From the throat down to the heart is sublime joy. From the heart down to the navel is joy free from joy. From the navel down to the genital area is connate joy. lhe Droplet ofMahdmudrd says:

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From the cranial dome of great bliss down to the center of the cakra between the eyebrows, such is the location of joy, which is characteristic of the drops alone. From the cakra between the eyebrows to the throat cakra, such is sublime joy. From the location of the throat to the heart cakra, such is joy free from joy. lhen the location of the fourth is also fully explained in stages. Connate joy is from the navel of variegated music until the tip of the secret jewel, without emission.105 c. What is rejected lhe general cessation of thoughts of subject and object is joy. lhe general cessation of thoughts of selfis sublime joy. lhe cessation of thoughts about the mudra is joy free from joy. lhe cessation of thoughts ofjoy free from joy is connate joy.lhe Two-Part H evajra ]antra says:

Sublime joy is referred to as existence. Nirva.Qa is joy free from joy. Mere joy is a middle state. Connate joy is beyond these, with no passion or freedom from passion, and no focusing on a middle state. 106

d.1heirown essence A lesser experience of bliss is joy. A great blazing of bliss is sublime joy.

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Nonconceptual bliss is joy free from joy. A nonduality ofbliss and emptiness is connate joy. [243] The same source says: With joy some bliss occurs, and sublime bliss is more than that. Joy free from joy is free from passion. lhe remaining is connate joy. 107 When this stabilizes, it arises as the culmination of attainment on the transcendent path.

3. 1he culmination ofattainment, which is blissful emptiness oflesser extent On the eleventh and twelfth levels, the various phenomena of nirval)a and so forth are realized as blissful emptiness. If that culmination of attainment is not reached, [the next topic is necessary].

4. 1he practice when passing away, which is the approach ofVttjrasattva at the moment ofdeath With the vital wind of death acting as a catalyst, the vital action winds reverse, openingtheknots in the channels.lhat gradually gathers together the essential constituent drops, which are the support of the mind, and they slightly enter into the central channel, causing a sublime bliss and emptiness to arise at the moment of death. lhese two cannot be conceptually divided, and because this is the quintessence ofblissful emptiness in which the three worlds are a single taste, it is Vajrasatrva. lhe Two-Part H evajra Tantra says:

Vajra refers to indivisibility. Sattva is the three worlds as one. 108 In that way, blending together the two-this and the view of blissful emptiness meditated on before-the culmination of attainment will be reached, and so forth, without an intermediate state.

S. 1he result) which is the dharmakdya lhis is explained in the section on the results, so it is not mentioned here.

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The Fourth Initiation

lhis has five topics: 1. lhe path, which is meditation on the three va jra waves 2.. lhe view, which is the utterly pure real nature of all phenomena, the four ascending joys 3· lhe culmination of attainment, which is blissful emptiness of greater extent 4· lhe practice when passing away, which is transference from mahamudra [ 2.44] 5· lhe result, which is the naturally spontaneous svabhavikakaya

1. 1he path, which is meditation on the three vajra waves lhis has three topics. a. 1he meaning ofthe name Tajra is bliss adorned with nonconceptual awareness. lhe waves are the thoughts of subject and object. vajra waves means that, like the waves of the ocean dissolving into the water of the ocean, the waves of clinging to duality also do not pass beyond the nature ofblissful emptiness.

b. 1he categories The three vajra waves are the three of body, speech, and mind. c. 1he individual meaning

lhis has three topics.

1) 1he waves ofthe body, which are preceded by prd'f)liydma Preceded by the physical exercises and so forth, fully perform the branches of meditation. Preceded by the seven vital wind yogas, such as priQayama,

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meditate on the union of the vital winds, the waves of the body, which moves the lower vital wind. TI1is is also called "the precious vase." It is the baseless vase retention, the waves of the body, known as "the oral instructions that eliminate the three flows below."109 It can be enhanced on occasion by any of the eight enhancements. 110

2) 1he calm and intense waves ofvocal inhalation Go to an isolated place and observe the key physical points with the legs crossed or the knees raised. Bend the head forward and coordinate with the inhalation of the vital wind. First, for the calm inhalation, inhale slowly with the sound e, and finally pull the head back. Train in that delicately at first. Finally training roughly, when it is perfected, it will be like the sound of a horn. TI1en, for the intense inhalation, the key physical points are the same as before, but train roughly at first, withe, burp, or hrirrz,. TI1en, by making it stronger and stronger, finally it will be heard from far away, like the sound of a bass trumpet. If a metal bowl is struck with a rod, it vibrates, vibrating the water within. Likewise, by means of such vocal inhalation, the body vibrates. lhat vibrates the channels. [2.45] TI1e vibration of the channels vibrates the enlightenment mind. TI1at increases the drops, bliss arises, and by drawing those drops upward in coordination with the vital wind, the strength of the body expands. TI1e outer complexion becomes clear, and control of the downward-dearing vital wind is obtained.

3) 1he waves ofmeditative concentration Train in the path dependent on an actual lotus lady or an imagined mudra of primordial awareness. This has two topics.

a) 1he characteristics ofa lotus lady TI1ere are three types oflotus ladies. TI1e best one has a white face and red veins. Her body is coarse. The corners of her eyes are red. In general her body is thin, and in particular her waist is thin. Her hands and feet are red, like those of a bird. Her teeth are good. She possesses the marks of a tathagata and is an extremely good type. If one unites with her, the result of a conqueror will be obtained in this very lifetime. lhe medium one has a light skin hue. Her skeletal frame is large. TI1e

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bones are thick. She is relaxed within. Her behavior is coarse. Her face is pretty. It is difficult to change her mind. If a child is born, it is born male. She is skilled in mundane work and activity. If one joins channels with her, the result will be obtained in less than a year. The inferior one is known as the White Changeling Lady. Her color is white. Her face is good, but not beautiful. She cannot keep secrets. She is vain about her body and face. She is diligent in cleaning. She laughs, gossips, flutters her eyes, is easy to deceive, and easily deceives. She is not the type to resort to.

b) How to practice lhis has three topics: (1) lhe purification of the mindstream of the male embodiment of method (2) The purification of the mindstream of the female embodiment ofwisdom [246] (3) lhe purification of the mindstreams of both

( 1) 1be purification ofthe mindstream ofthe male embodiment ofmethod If an actual lotus lady is present, the embodiments of method and wisdom each bless themselves. If she is an imagined lotus lady of primordial awareness, the male embodiment of method blesses. Furthermore, perform the three practices of equal body and speech and so forth, which take the three kayas as the path, the same as for the path of the third initiation. lhen, following the instant union of the embodiments ofmethod and wisdom, all the clear essences of both father and mother move through the path of the central channel according to the sequence of the four descending joys and arrive at the sublime pistil. lhey change into the form oflight rays, which go through the right channel of the rasana. After they arrive at the navel, the navel cakra becomes pale like the dawn, bright like the sunrise, and expanded like an inflated lung. Again they go through the rasana on the right. Be mindful of their three qualities at the heart. Again they go through the rasana and arrive at the throat. Be mindful of their three qualities. Again they go through the rasana and radiate from the right ear in the form oflight rays. Mai:lc;lalas of the special deity radiate from openings in the light rays. lhe four ini-

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tiations are bestowed on the mindstreams of sentient beings, making the environment of the world into the celestial mansion and the inhabiting sentient beings into the special deity. lhe entire environment and its inhabitants change into the form of light rays. lhey blend together with the light rays that radiated forth. lhey change into the essence of nectar. lhis enters through the aperture ofBrahma. Be mindful of the three qualities at the top of the head. It goes to the throat and has the brilliance of a thousand suns. When it goes to the heart, it changes into light rays offive colors as a sign that one's mindstream has transformed into the five kayas. Imagine that, after emerging from the navel cakra through the path of the purified channel, they rest in the space of the mother, as before. lhat stops the thoughts of object, paralyzing the waves of object on the right. (247] lhe rasana is brought under control. Control is obtained over the vital wind of exertion. lhe signless gate to liberation is actualized, which is the first result. Also do likewise on the left. By stopping the thoughts of subject, the waves of subject are paralyzed. lhe lalana is brought under control. Control is obtained over the vital wind oflife. lhe wish less gate to liberation is actualized, which is the second result. Also do likewise to the central channel. By stopping the subtle thoughts ofboth subject and object, the waves of both subject and object are paralyzed. lhe central channel is purified. Control of the pause of the vital wind is obtained. lhe emptiness gate to liberation is actualized, which is the third result. That is the presentation of the purification of the mindstream of the male embodiment of method.

(2) 1he purification ofthe mindstream ofthefemale embodiment of wisdom Also do likewise for the mindstream of the female embodiment of wisdom. lhe light rays go through both the right and left channels up to the openings of both the right and left ears, but do not radiate out. lhis is because the embodiment of wisdom is emptiness, and so she is free from the elaborations of activities.

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lhen the light rays go through the central channel. It does not matter whether or not they radiate out and return in through the aperture of Brahma. It should be understood that the paralyzingofthewaves,and also the three gates to liberation, are to be applied as before. (3) 1be purification ofthe mind5treams ofboth lhen, to purify the individual mindstreams of the embodiments of method and wisdom, the clear essences of the essential constituents go through the central channel of the father in the form of light rays and dissolve into the sublime cranial dome. Those of the mother also dissolve in that way. Merely be mindful that both are also the spontaneous five kayas.

lhus it is taught that these seven-the three moments ofpurifying the mindstream of the male embodiment of method, the three moments of purifying the mindstream of the female embodiment of wisdom, and the one moment of individual purification-do not need to be coordinated with the inhalation and exhalation of the vital wind, and the certainty of four sessions is also not necessary. [2..48] It is uncertain what experiences will arise at that time, but whatever arises should be allowed natural expression. lhe radiating and return of the light rays in this practice are the dependently arisen connections for the purification of realm and potential disciples, and for the radiating and return oflight rays &om the crown of the head and so forth when the result has been perfected. lhe experience from meditation on that path is the view.

2. 1be view, which is the utterly pure real nature ofallphenomena, the four ascendingjoys This is, in essence, the arising of a sublime blissful emptiness on the basis of all the objects of body, speech, and mind. It occurs in the manner of the four results. lhis includes two topics.

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a. Advantages that benefit body and mind lhat resembling the cause vanquishes white hair. lhe ripened grants strength. lhe personally created causes increase. lhe immaculate brings immortality.m When the dear essences stabilize at the navel due to meditation, the navel will become smooth and possess a brilliant white color, like the surface of a mirror. At that point white hair and wrinkles will vanish, the body will have young skin, and one will become beautiful and attraaive to all living beings. Since this arises like its cause, it is the result resembling the cause. lhe Treasury ofAbhidharma says: Resembling the cause is like the cause. nl When the dear essences stabilize at the heart, the neck lengthens, and with the strength ofNarayaQa, 113 one becomes invincible. Because its own essence arises unlike its cause, which is the sensory base of feeling belonging to a sentient being, it is the ripened result. lhis is in accordance with a statement in the same source: lhe ripened is a nonneutral phenomenon. [2.49] Referring to sentient beings, the neutral occurs later. n4 lhe strength ofNaray:u:ta is equal to ten times the last of the following, each of which is ten times the strength of the former: the strength of Elephant Chief, of Greatest of the Herd, of Suppressor, of Supreme Branch, and of Supreme Strength. 1.s At that time, some paranormal ability arises within. When the dear essences stabilize at the throat, the tongue lengthens and will reach the center of the forehead. One is able to enjoy a variety of

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all the tastes of the mundane realm. It is taught that because one is able to milk the cow of the uvula, physical vitality will not be lost even when food is not eaten for many days and nights. Because this arises from the force ofwhatever is the active cause, it is the personally created result. lhe same source says: Whatever result arises from whatever force, arises from the person's activity. 116 When the clear essences stabilize at the top of the head, the stains of subject andobjectare somewhat purified. Since some power over lifespan occurs, one is able to live for two hundred years, and so forth. One will be able to display some magical ability. Because the stains have been somewhat exhausted through their individual identification by wisdom, this is known as "the separated result." lhe Treasury ofAbhidharma says: lhe separated is exhaustion through the intellect.117

b. Advantages that benefit the mind When the clear essences stabilize at the navel, the meditative concentration of blissful emptiness does not encompass more than just one's mindstream, so it is small. When they stabilize at the heart, just apparent things arise as bliss, so it is medium. When they stabilize at the throat, all the factors of nirvil;ta arise as blissful emptiness, so it is great. When they stabilize at the top of the head, a greater than great meditative concentration of blissful emptiness occurs, which encompasses all satpsara and nirv~a. [2.so] lhis view becomes the culmination ofattainment on the transcendent path.

3. 1be culmination ofattainment, which is blissful emptiness ofgreater

extent On the half level of the thirteenth level, all saJllsara and nirva~a are realized as the state of a single blissful emptiness, and there is no acceptance

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or rejection, and no abandonment or attainment. If the culmination of attainment is not reached, [the next topic is necessary].

4. 1he practice when passing awtty, which is transference.from the path of mahamudra lhis has a. b. c.

three topics: Training Familiarity Putting it into action

a. Training Train in reference to the vital wind, beginning from a time such as dawn on the first day of any lunar month. Train by means of four definite sessions of seventeen repetitions of the vital wind of pra1)i yama. In this way, train for twenty-one days and nights while increasing the repetitions by one every day, and on the last day there will be thirty-seven repetitions of the vital wind of pri•)iyama. Again, reduce the repetitions by one on the first day. Thus reducing them by one on everyday, the number of repetitions will again be reached in twenty-one days and nights. Training in that way for forty-two days and nights, dear circulation and certainty of form will occur.118

b. Familiarity lhis has two topics.

1) Familiarity with the sounds Observing the key points, such as the body with crossed legs, fully perform the branches of meditation. Draw it119 up to the throat with twenty "hi ka" and rest with twenty"ka hi," performing the two alternately. Perform the twenty-first at the time of putting it into practice. But one's )ifespan will be shortened if this is done while training, so do not do it. With four definite sessions in that way, the best is to train for seven days and nights. At that time, if hot flashes occur at the heart, the head seems to be splitting, the hairs rise by just being mindful of the practice, and so forth, that is the measure offamiliaritywith the sounds. [2.51]

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2) Familiarity with the syllables This has two topics: a) Familiarity with the outer syllables b) Familiarity with the inner syllables

a) Familiarity with the outer syllables The outer is the blocking of the nine orifices of the body with syllables. Furthermore, if the consciousness exits from the anus, one will be born as an animal, so for the purpose ofblockingit there is a moon at the anus, on which are the upright white syllables k~a mara yurp. If the consciousness exits from the urethra, one will be born in hell, so there is a moon on which are the upright yellow syllables ya mara yurp. If it exits from the navel, one will be born as a god ofthe desire realm, so there is a moon on which are red k~urps, with heads meeting or parallel. If it exits from the mouth, one will be born as a hungry spirit, so there is a moon at the root of the uvula, on which are white surp.s, with heads meeting or parallel. If it exits from the two nostrils, one will become a yak~a spirit. Moreover, from the right nostril one will become a king, and from the left a commoner. To block that, there are yellow yurps on moons, with heads meeting or parallel. From the two eyes, one will become a human. From the right, one will become a king, and from the left a commoner. To block that, there are two blue hzirps on moons. From the two ears, one will be born as a kinnara spirit, so to block that, there are two red yurps on moons. If it exits from between the eyebrows, one will be born as a god of the form realm, so on a moon there is an upside-down white sa mara yurp. From the crown of the head, one will be born as a formless god, so on a moon there is an upside-down white ha ma ra yurp. no To have those last two upright can also be followed for a dear visualization. lhe same applies for those that are upright. It should be understood that all those with heads meeting are separated by the moon. [252] lhese are in common with the vase initiation.

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In four definite sessions for seven days and nights, train for clarity of the forms of the syllables.

b) Familiarity with the inner syllables, which is the uncommon This is like the extensive fierce fire dependent on the four cakras, except that both right and left channels are blocked by the alternate array of the sixteen upright red vowels such as a, one at a time, and the upside-down white consonant-syllables such as ka, two at a time. Furthermore, clearly imagine these from top to bottom during the vital wind of exertion. Clearly imagine them from bottom to top during the vital wind oflife.121 Become familiar with this also in four definite sessions for seven days and nights. c. Putting it into action lhis has four topics.

1) Applied to the pleasant destinies After one has been seized by the definite signs of dying. and these have not been averted by the techniques for avoiding death, one should perform the preliminaries as in the vase initiation practice for passing away. But it is also acceptable not to do them. Observe the key point of the body with the knees raised. Support the back, with the fingers interlaced behind the neck. Block all the outer orifices with the syllables. Leaving empty the orifices (such as the eyes) of whatever pleasant destiny is desired, clearly imagine at the heart a blue huT!', which is the support of the consciousness, on a ma.t:u;lala of wind and a moon, which are about thumb-sized. Draw this up to the throat with twenty hi ka. If it is ejected through the desired orifice with the twenty-first, by the dependently arisen connection with the orifice, the specific pleasant destiny will be achieved by thus putting it into action.

2) Applied to another who is dead Ifone finds an uninjured and unspoiled corpse, such as that ofa prince who did not die from poison, disease, and so forth, and who was a suitable age, take it and first bathe it. (253] Fumigate it with the smoke of tree-gum. Protect the three locations. For obstacles not to occur, firmly meditate on

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the protection cakra the first night. For the second day and night, place that body in an isolated place and please the <;iakas and <;iakinis of sacred commitment and the carnivorous <;iakas and <;iakinis with the enjoyment of a ritual feast. For the third day and night, evaluate the force of one's vital wind and meditative concentration. If one's ability is great, it is also acceptable to leave the body far away. If one's ability is small, lift it onto one's lap. Bind it suitably with a piece of silk or cotton. Place the nose and mouth together with one's own. Observing the various key physical points, block all the outer orifices with the syllables, as before. Leave the orifice of the nostrils empty. Clearly imagine the moon with the hutp at the heart. lhen the previously cleansed vital wind of exertion separates a hutp from that support of the mind resting at the heart, and carries it out the opening of one's right nostril. It enters in through the left nostril of the body. It stays at the heart. Let the vital wind of life come back easily through the left nostril. By doing this again and again, warmth will first appear at the heart of the body. lhen the entire body will be filled with warmth. lhen the eyes will open and shut, the voice will speak, and so forth. lhat point is known as "the time when a single mind occupies two bodies." If put into action at that point, it will work. If done intensely, draw the hu'ffl up to the throat with twenty hi ka. On the twenty-first, it emerges from the right nostril and is ejected into the left nostril and the heart of the body. If done calmly, the support of the mind is drawn and pushed up to the throat by the vital wind of exertion itsel£ [2.54] With the last exhalation of the vital wind of exertion, it emerges from the right nostril and enters through the left nostril of the body. It enters into the heart, and if a separation from an inhalation of the vital wind of life has occurred, this will definitely be put into action and be successfitl At transference, the practice assistant should immediately separate the two bodies with a partition curtain. If they are not separated there is a risk that, because of habitual propensities, the consciousness will go to the old body. Mild food should be given and massage performed. By saying, "You have performed entry into a dead person. You knew such and such Dharma and practice before," the previous habitual propensities will be awakened. lhen, to repay kindness, the old body should be cremated or cast into

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the great ocean. lhe new body should be used to work for the benefit of living beings and so forth.

3) Applied to another realm and mode ofbirth Observe the key physical points and so forth. Block all the outer orifices with the syllables. Leave only the aperture ofBrahma empty. Imagine an indigo burp, which is the support of mind, on a maQ.Qala of wind and a moon in the heart. lhen draw it up to the throat with twenty hi ka. With the twenty-first, eject it through the aperture ofBrahma by means of mixing together the three key points. Make a mental image of what is desired, such as the realm of Sukhavati. Or, among the modes of birth, visualize the heart of the birthplace, such as an utpala Aower and a lotus if one desires magical birth, or the womb of someone such as the wife of a brahmin or a king if one desires birth in a womb. If it is then ejected, this will definitely be successful, as shown by the examples of a bow and arrow or the mechanism of a catapult. lhese three such methods of putting it into action are accepted in common for the practices when passing away that are connected with all four initiations. [ 2.55]

4) Transference.from the path ofmahdmudrd lhis is the uncommon transference of the fourth initiation. For its practice, observe the key points, such as the bod ywith crossed legs. First block all the outer orifices with the syllables. Likewise, block all the inner orifices with the syllables, as one has become accustomed to before. At the time of the vital wind of exertion, the mind passes into the central channel from the external-shape a, up to the harp at the crown of the head. Again, at the time of the vital wind of life, it also passes through the central channel, from the hartt down to the external-shape a. Likewise, at the point ofdeath it will also naturally enter into the central channel. Doing such again and again with the mind of oneself, the yogin, the vital winds oflife and exertion will cease in the central channel. After they dissolve in that sublime path, one realizes mahamudra, the utterly pure real nature ofblissf ul emptiness, and by blending it together with the experience from before, one will reach the culmination ofattainment or become a holder of pure awareness.

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5. 1he result, which is the svdbhavikakdya lhis is explained in the section on the results, so it is not mentioned here. lhose are the five topics of the founh initiation. lhus the twenty topics of the path and so forth have been presented for a person of inferior faculties who has little training. II. 1he supplemental practice ofthe intermediate state A person with superior faculties will reach the culmination of attainment in this lifetime. A person with medium faculties will reach it after creating the circumstance with the practice at the point of passing away. A person with inferior faculties will reach it after creating the circumstance with the intermediate-state practice. A person with extremely inferior faculties, known as "a yogin who makes the sacred commitments and vows the path;' will achieve it in a period such as seven lifetimes. Of these, this practice is not necessary for both the persons of superior and medium faculties, but it is necessary for the person of inferior faculties to reach attainment in the intermediate state. lhis has four topics. In the context of the connections between the initiations, the paths, and the views, four sets of preliminaries and main practices should be understood.

A. 1he intermediate-state practice ofthe vase initiation lhe intermediate-state practice of the vase initiation includes two topics.

1. Preliminaries lhese are the three topics of remembering the master, remembering the special deity he presented, and remembering the secret name derived from the deity. [2.56] lhe connection of these three should be remembered at three definite times. 122 'Ihe definite times are when eating food; at times when uncertainty, fear, dread, and so forth arise; and at the point of going to sleep. By generating intense conviction at those times, if fears and so forth are cleared away when they occur in a dream, the intermediate-state practice has been perfected.

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2. Main practice Seven events occur during the intermediate state. lhereare four frightful sounds: When earth dissolves into water, there is the sound of a mountain shattering; when water dissolves into fire, there is the sound of the crashing ocean at the destruction ofan eon; when fire dissolves into wind, there is a sound like the fire at the end of time; and when wind dissolves into consciousness, there is a sound like the wind at the end of time. And the terrifying abysses of the three lower realms are seen. Similarly, five kinds of odors or olfactory experiences arise in the intermediate state. Since there is no other protection at that time, one is tormented with fear. First one remembers the master who completely eliminated all outer doubts. In connection with him, one remembers the view he presented, which causes the olfactory experience of the odors to also arise as the special deity. lhat dependently arisen connection causes one to be prophesied by the secret name of the chosen deity. When appearances and one's mind are a single taste, one will become a sublime holder of pure awareness in that same intermediate state. Because it is possible that a prophecy by Mara may occur at that point, previous familiarity with the signs of the initiations is crucial, and the secrecy of the secret name is extremely crucial. lhe five odors are taught to be the five odors of the roots, hearts, leaves, flowers, and fruits on the actual surface of the earth. lhe opinion that "the odors appear in the form of colors:· made by those who have composed explanations, is incorrect. lhis is because odor and color are definitely the objects of different sensory cognitions.123 [257]

B. 1he intermediate-state practice ofthe secret initiation 1. Preliminaries lhe three points of remembering the naturally arisen master, remembering the fierce fire that he presented, and remembering the meditative concentration ofnaturally arisen primordial awareness are crucial in conjunction during a single definite session. 2. Main practice When the intermediate-state consciousness fixates on the five olfactory experiences, the seven events will occur at the same time. With that

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aaing as a catalyst, the three previous remembrances will occur, ofwhich the remembrance of the master who presented the naturally arisen primordial awareness will occur first. lhe remembrance of the fierce fire, the path that he presented, will occur, and the five olfactory experiences will also appear in the form ofsyllables, which are the vowels such as a and the consonant-syllables such as ka. Just the sight of these will cause a lucid yet nonconceptual, naturally arisen primordial awareness to arise, which will purify the appearances of the intermediate state. lhat will prevent natal conception, and one will definitely reach the culmination of attainment or become a holder of pure awareness.

C. 1be intermediate-state practice ofthe initiation ofprimordial awareness dependent on an embodiment ofwisdom 1. Preliminaries lhe three remembrances are the three of remembering the master who presented the connate primordial awareness, remembering the path of the messenger, and remembering the view of connate primordial awareness, which are crucial in a definite session.

2. Main practice lhe intermediate-state consciousness will fixate on the five odors or olfactory experiences, and the seven events will occur at the same time. lhis acts as a catalyst, and the three remembrances that one is familiar with from before will occur. First the remembrance of the master who presented connateness will occur. lhe remembrance of the path of the messenger will occur, and that will cause the remembrance of the view of connate primordial awareness. lhose same olfactory experiences will also appear as the enlightenment mind, glittering white, like beads of pearl. Realizing that this and connate bliss are substantially identical, one will reach the culmination of attainment or become a holder of pure awareness, without a natal conception other than the appearances of the intermediate state. [2.58] Such is the significance of dependently arisen connections.

D. 1be intermediate-state practice ofthefourth initiation Again, if the practice when passing away was not adequate, a corresponding practice of the intermediate state is necessary.

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1. Preliminaries First are the three remembrances: remembrance of the master of utter purity from whom the founh initiation was received; remembrance of the path of the vajra waves that he presented; and remembrance of the view connected with that, which is the blissful emptiness of the utterly pure real nature. One should single-pointedly remember these in conjunction during a definite session.

2. Main practice When the olfactory experiences and the seven events occur together, one will seek refuge, and by the force of what was presented before, remembrance of the master of utter purity will occur as the primary ref uge.lhen the path of theva jra waves will be remembered, and those same olfactory experiences will appear as the inhalation, exhalation, and resting of the vital wind in the three channels. Finally, the two channels will also appear with a single taste as the central channel, the two vital winds will also appear with a single taste as the pause within, and, in conjunction with the dissolution of the four pulsations, these will become a single taste with one's own consciousness. Realizing sublime blissful emptiness, one is blessed by that primordial awareness of the intermediate state and will reach the culmination of attainment or become a holder of pure awareness without the karmic natal conception. lhen, in the ordinary context, if clinging to white light or radiance occurs, one will become a hell being. If clinging to yellow occurs, one will become a hungry spirit. If clinging to blue occurs, one will become a beast. If clinging to red occurs, one will become a god. If clinging to green occurs, one will become an anti-god, and if to a variety, one will become a human being. A single-pointed focus on the remembrances is extremely crucial. For a person abiding on the four paths in that way, and for whom experience in the view has arisen, it is necessary to correctly protect the sacred commitments of the four initiations in order to reach the culmination of attainment or, if it is not reached, to achieve the result dependent on the oral instructions of the practice when passing away, or those of the intermediate state. [2.59]

SECTION THREE:

The Sacred Commitments

Protecting the sacred commitments of meditative equipoise and so forth. lhe third section, the presentation of the collection of the sacred commitments, has three topics: I. lhe enumeration of the sacred commitments II. How they are damaged III. lhe actual way to protect them124 I. 1he enumeration ofthe sacred commitments lhis has two topics.

A. 1he general presentation Each initiation has a cause for the arising of meditative concentration, which is the sacred commitments ofmeditative equipoise, and, included in the "and so forth," the sacred commitment of subsequent conduct, which is the essence of meditative concentration; the sacred commitment of food, which benefits body and mind; the sacred commitment of protecting, which rejects the factors opposing meditative concentration; and the sacred commitment of never separating from the circumstances conducive to meditative concentration. Protecting these should be done absolutely correctly.

B. 1he extensive explanation lhis has four topics.

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1. 1he sacred commitments o_fthe vase initiation The vase initiation sacred commitment of meditative equipoise is the creation stage. The sacred commitment of subsequent conduct is the three essences. The sacred commitment of food is the pills of the five meats and the five nectars. Best is to take them in four sessions. Medium is in two sessions. Inferior is in one session at dawn. If that is not done, take one every month. If that is not done, take one every six months. If that is not done, take one on the first or fifteenth day of the middle month of spring every

year. 1he sacred commitment of protecting concerns the fourteen root infractions and the eight branch ones, making twenty-two. The sacred commitment of never separating concerns thevajra and bell, from which it is improper to be separated for longer than one month.

2. 1he sacred commitments o_fthe secret initiation 1he secret initiation sacred commitment of meditative equipoise is all the yogas of the channels and the vital wind. 1he sacred commitment of subsequent conduct is the four types of naturally arisen primordial awareness. 1he sacred commitment of food is empty yet lucid meditative concentration. 1he sacred commitment of protecting is to avoid everything that conflicts with naturally arisen primordial awareness, and with the channels and the vital wind. [ 2.60] 1he sacred commitment of never separating is to resort to either the gentle vital wind of praQayama or the intense ones of union.

3. 1he sacred commitments o_fthe initiation ofprimordial awareness dependent on an embodiment ofwisdom The sacred commitment of meditative equipoise in the initiation of primordial awareness dependent on an embodiment of wisdom is the m;u:1~alacakra.

1he sacred commitment of subsequent conduct is connate primordial awareness. 1he sacred commitment of food is blissful yet empty meditative concentration.

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lhe sacred commitment of protecting concerns the six losses of the seminal drop. lhe sacred commitment of never separating is to resort to either an actual mudra or an imagined mudra of primordial awareness. 4. 1he sacred commitments ofthefourth initiation

lhe fourth initiation sacred commitment of meditative equipoise is the three vajra waves. lhe sacred commitment ofsubsequent conduct is the utterly pure real nature. lhe sacred commitment of food is meditative concentration of great bliss and sublime emptiness. lhe sacred commitment of protecting concerns the eight flawed experiences of the obscuration of knowledge, from among the two obscurations. lhe sacred commitment of never separating concerns a lotus lady who is an actual mudra or an imagined mudra of primordial awareness.

II. How they are dmnaged lhis has two topics: A. lhe damage of sacred commitments that draws one into the sufferings of existence B. lhe damage of sacred commitments that will long delay progress on the path A. 1he dmnage ofsacred commitments that draws one into the sufferings of existence lhese are the fourteen root infractions and so forth, which are the vase initiation sacred commitments that were first pledged. If those are damaged, one will be drawn into the sufferings of existence, such as the hells.

B. 1he dmnage ofsacred commitments that will lung delay progress on the path From damaging any of the remaining nineteen sacred commitments, such as the causes and the essences ofmeditative concentration, a lengthy delay on the path will occur. Because attainments that would be achieved early in life are delayed until later in life, or attainments that would be

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achieved later in life are shifted back to the moment of death, and so forth, long delaying one from attainment, this is referred to as "damage of sacred commitment."

III. 1be actual way to protect them This has four topics: A. Protecting without damage by their perfect arising in one's mindstream B. Protecting without damage by reviewing them by number C. Protecting without damage by the arising of an experience D. Protecting without damage by exceptional devotion to an excellent master [2.61] A. Protecting without damage by their perfect arisingin ones mindstream By one's own fervent employment of exceptional efforts and antidotes to protect and maintain all the sacred commitments, such as the meditation of the sacred commitment of meditative equipoise, one is not tainted by any of the faults.

B. Protecting without damage by reviewing them by number A beginner should orally recite and mentally refl.ect upon the twenty sacred commitments everyday, and if no fault has occurred, meditate in contentment. Confess if one has occurred, and protect the body as does the lion, who is king ofbeasts. lhe Susiddhi Tantra says: One should confess during the day each of those careless acts that occurred in the night. Confess at night those that occurred in the day.

Be happy when no faults have occurred.11s C. Protecting without damage by the arising ofan experience When the meditative concentration of any of the three essences arises because of meditation on the vase initiation sacred commitment of

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meditative equipoise, which is the creation stage and so forth, one is naturally liberated from all faults, like being liberated from the sufferings of poverty after obtaining a precious wish-fulfilling jewel. Likewise, because all the sacred commitments are protected by the arising of any meditative concentration, such as lucid emptiness or blissful emptiness, be energetic in sustaining the sacred commitment of meditative equipoise.

D. Protecting without damage by exceptional devotion to an excellent master Since the profound path is perfected by the master, if an uncontrived devotion for a perfect master of secret mantra who has actually benefited oneself arises from the marrow of one's bones, one will be liberated from all root and branch faults, like being liberated from the fault of having broken the law if one pleases a king. 1herefore, imagine the master residing on a moon seat on the top of ones head during the day and in the center of one's heart at night, and constantly offer intense devotion. [ 2.62.]

1he Presentation ofthe Propitiation ofthe Five I)dkas and I)akinis /f1hose Sacred Commitments Are Damaged

SECTION FouR:

lhis has two topics.

I. The objects ofpropitiation Propitiation of the vajra 9a,kas and 9-akinis and so forth. Of the five <;lakas and <;lakinis, the vajra 9-a.kas and 9-akinis are the masters. "Vajra" is the possession of a meditative concentration undivided by thoughts. lhey are "<;lakas and <;lakinis"-"travelers through space"because they travel through the space of emptiness with the primordial awareness of realization and are a single taste with the special deity. lhe following are included in the "and so forth." lhe <;lakas and <;lakinis of primordial awareness are the sambhogakaya because they enjoy and travel through the space of great bliss with taintless primordial awareness. lhe mataral,1Qa.kinis126 are the nirmiJ:takayas because they travel, motivated by compassion, through the space of various potential disciples, magically traveling with the forms of the twenty-four <;lakinis, and so forth, for the benefit of sentient beings. lhe carnivorous c,Iakas and <;lakinis are the Lords of the Charnel Grounds, Indra, Yama, and so forth because they travel through space with the magical force of karma. lhe <;lakas and <;lakinis of sacred commitment are the vajra relatives because, through the effort of meditative equipoise, they travel to higher and higher realization in the space of mind.

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II. How to propitiate them If those sacred commitments have been damaged, propitiation of those five Q.akas and Q.akinis should be performed. Moreover, if all the sacred commitments have been damaged, propitiation of the vajra Q.akas and Q.akinis should be performed. The next line applies to this: With the five sensory objects and so forth, one should please and so forth. lhe five outer sensory objects are exceptional offerings of form, sound, scent, taste, and feeling. Included in the "and so forth" are the five inner sensory objects, which is the offering of an exceptional female embodiment of pure awareness, adorned with ornaments. If the master does not meditate on the path of the messenger, one should please him with offerings of whatever will delight his mind. One might ask, "Why are these known as 'sensory objects'?" Because they are relied on and familiar. As a result, initiation is granted by the master, which mends all the sacred commitments because the master is the root of all paths. [263] lhe following are included in the" and so forth." Ifthe sacred commitment of meditative equipoise has been damaged, it is necessary to please the Q.akas and Q.akinis of primordial awareness, for which it is necessary to sustain the view to the full extent. lhe reason for this is that, through effort in meditative equipoise by means of any path, the corresponding meditative concentration of the view arises in one's mindstream, and the vital winds and mind, which are the ten father and mother Q.akas and Q.akinis, will expand and become dear. lhis pleases the inner Q.akas and Q.akinis of the sambhogakaya, who are the channel syllables, by fi.lling them with the clear essences. lhis inner dependently arisen connection acts as a catalyst, and, as the outer dependently arisen connectio.l)., the Q.akas and Q.akinis of the sambhogakaya are pleased. If the sacred commitment of subsequent conduct has been damaged, it is necessary to please the matara\1 Q.akinis. Sustain meditation to the full extent. When the three flawless experiences arise in one's mindstream by the force of meditation, all the channels are fi.lled with the dear essences and pervaded with bliss. By the dependently arisen connection of pleas-

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ing the channels of the inner nirmat)akayas, the outer nirma.Qakayas are pleased and grant blessing. If the remaining twelve sacred commitments of food, protecting, and never separating have been damaged, it is necessary to please the carnivorous <;iakas and <.fakini:s and the <;iakas and <;iakinis of sacred commitment. Satisfy them with sacrificial cakes of flesh and blood, and with the vast enjoyment of a ritual feast. 1hose points present the way of propitiation if the group of twenty sacred commitments of the medium path have been damaged. Now, since people of medium faculties who traverse the path by means of the sacred commitments will also completely perfect the path through the causal, path, and resultant initiations, the four initiations of the path in connection with shape, which is the main topic of the method continuum, will be presented first.

1he Initiation at the Time ofthe Path, Which Is the Main Topic ofthe Method Continuum 121

SECTION FIVE:

lhrough meditation on the four initiations in four sessions of the path, ... As obtained from the master at the time of the cause, one practices meditation on, and becomes familiar with, one of the three (extensive, medium, or condensed) versions of the four initiations of the path, in four sessions of the path. [264]

I. Jhe extensive initiation If one takes the extensive initiation for this, after the visualization of the outer and inner creation stage is finished, light emerges from the hu1{1 in the heart, inviting the deities who grant initiation. lhese are the deities of the complete three seats, who are the tathagatas and the goddesses of primordial awareness, the bodhisattvas, and the deities of vajra wrath. lhen the eight goddesses present the outer offering, the inner offering, the secret offering, and the offering of reality. lhe supplication is made with "abhik,#ncatumti1{1 sarva tathagata." Imagine that, in front of them, resting on a lotus and moon seat, are the initiation substances. lhese are a jeweled vase filled with the nectar water of primordial awareness and adorned with all the ornaments, such as the mouth ornament and the neck binding; a crown, which has the nature of the five families and is made from precious substances; a vajra; and a bell. lhe main granter of initiation is the master from whom one took the initiation at the time of the cause. Imagine with devotion the master in his own form, or as great Vajradhara, the lord of the mal).<;lala. Imagine that a va jra assistant with two arms separates from him, and that the mas-

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ter performs the rites while the va jra assistant takes around the initiation substances. For the six common initiations and that of the vajra master-all seven-oneself and the initiation substance must both be blessed by means of the four complete purities. Moreover, the sacred-commitment aspects are not the same as during the time of the cause, but change into the lords of the five mansions. Vajradhara also changes, having one face and two hands. All the rest are no different from during the initiation at the time of the cause. Moreover, according to the sequence of the initiations, both oneself and the initiation substances are generated as the sacred-commitment aspect from a seed syllable and a symbol; the sensory bases are blessed by enlightened body, speech, and mind; [26s] the summoning and entering of the circle of primordial awareness are performed; and not oneself; but the initiation substance, is also granted initiation and sealed with the lord of the family. The very initiation substance that emerges from the melting of that substance is used by the five herukas, led by the master, to grant initiation. At that time the female embodiments of primordial awareness, such as Locana, sing vajra songs. The bodhisattvas, such as K~itigarbha, recite auspicious verses. The wrathful beings, such as Yama, frighten away impediments. The goddesses, such as Rupavajra, make offerings. Filling the sky, they grant initiation. For those taking the initiation, if the visualization is vast, the initiation is taken by the IS 7 deities of the five mansions and the outer heruka, making IS8. If the visualization is small, it is taken by the lords of the five mansions and the heruka, making six. Imagine that it is obtained by the others. If the visualization is extremely small it is taken by the outer heruka. Imagine that it is obtained by the others. lhe rest, such as the five offerings and the five explanations, the initiation of common conduct and the vajra master, the secret initiation, the initiation of primordial awareness dependent on an embodiment of wisdom, and the fourth initiation, should be taken as at the time of the cause. However, it is not necessary to take the final four sections, such as the ritual permission. II. The medium initiation If one wishes to take the medium initiation, first perform the offerings

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and supplication exactly as in the extensive initiation. 1hen imagine that the vase initiation is obtained by means of this: Hold the great va jra and the great bell, and you will be blessed as the vajra. Todayyou have become a vajra master. Gather groups of disciples. 128 [266] Imagine that the secret initiation is obtained by means of this: Just as the past buddhas granted initiation to the bodhisattvas, so I grant initiation with the stream of the mind of the secret initiation. 129 Imagine that the initiation of primordial awareness dependent on an embodiment of wisdom is obtained by means of this being spoken: Bestower ofjoy, bestower ofplace, the goddess possesses various forms and is beautiful. Take her! Take her! Great being, take her and make the offerings. 130 Saying this, imagine that the fourth initiation is obtained: 1his primordial awareness is extremely subtle, adamantine, and like the midst of space, stainless, ultimate, and calm. And you are its father. 131

Also be mindful ofwhich initiation is obtained in which mat).Qala, which stain is purified, and so forth.

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III. The condensed initiation If one wishes to take the condensed initiation, this is how to completely take the four initiations from a single stream of the enlightenment mind. First perform the offerings and supplication as before. When the five lords grant the initiations with a stream of the enlightenment mind in the locations of the five cakras, imagine that all four initiations are obtained by all the deities, or by the five lords, or by the vajra deity of enlightened mind. Feel that the four stains are purified. lhis is accepted as corresponding to the intention of the master Padmavajra, a great lord ofyogins. Although it is taught, "Whichever of the three (extensive, medium, or condensed) initiations is taken, it is the same; past masters have made their practice only the extensive initiation. lhis initiation at the time of the path is to be taken because the unbroken stream of the initiation at the time of the cause was obtained, but it is not necessary if the stream of initiation at the time of the cause has not been obtained. Ifinitiation was obtained at the time ofthe cause, one is able to achieve buddhahood by means of the initiations of the four sessions at the time of the path alone. [2.67] lhis is the reason: ... and in dependence on the body, theobscurations to great bliss cease and enlightenment is clear, so it is the explanatory continuum. lhe initiation at the time of the cause is obtained in dependence on the body, the initiation at the time of the path is also taken in dependence on the body, the five dependently arisen connections are aligned in dependence on the body, the levels and paths are also traversed by means of the body, what is to be abandoned is abandoned by the body, and the initiation at the time of the result is also perfected in dependence on the body. In dependence on the targeting of the key points in the supporting body during all the circumstances of the cause, the path, and the result, the eight flawed experiences ofthe obscurationsofknowledge-in which subject and object are apprehended as different, and which obscure the

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sublime blissful emptiness that is the view of the fourth initiation ofgreat bliss-and even the three flawless experiences of the unity of appearance and emptiness in relation to objects, the unity oflucidity and emptiness in relation to consciousness, and the unity ofbliss and emptiness in relation to the body, cease with the realization that they are a single taste in the primordial awareness ofsublime blissful emptiness. By the very aligning of the dependently arisen connections in the body, enlightenment is clear as the quintessence of the result, which is the four or five kayas. This is without doubt. For example, it is like the certain arising of the result from the complete and unimpeded accumulation of the causes. In that way, the root to be realized is the mind, and because it is realized and mastered through an aligning of the dependently arisen connections in the body, which is the agent of the realization, that body is also referred to as "the explanatory continuum." Up to here is the presentation of the body as the method continuum.

THREE:

1he Resultant Continuum ofMahdmudrd

1hus, dependent on the causal continuum of the universal ground, which is like a field, being purified by the method continuum of the body, which is like water and manure, mahamudra, which is like the ripened fruit, will be actualized. 1herefore, the third topic is the resultant continuum. Mahamudra, the resultant continuum, is omniscience by means of the four resultant initiations.

In general, the term mahdmudrd has many meanings. 1he mahamudra of expressed words is expressed by means of these words: "It is freedom from reference points and conceptual marks, and elaborations are utterly calmed." [268] 1he referential mahamudra of meditation is the singlepointed settling of the mind in a nonconceptual meditative concentration on the enlightened body of a deity, which is apparent yet without self-nature. 1his is known as "the enlightened body of the deity as the sacred commitment of mahamudra." 1he experiential mahamudra is the experience of nondualitythat arises within thorough familiarity with the referential mahamudra. 1hese are the designated mahamudras, but not the actual. 1he symbolic mahamudra of realization is when conceptual marks are naturally liberated within the primordial awareness of the two stages, by means of the primordial awareness of the third initiation or the unity of creation and completion stages, and the blessing of the profound path of the master. 1his is the authentic mahamudra spoken of in the tantras. 1he real mahamudci of seeing is after directly seeing the true nature of phenomena due to the outer abandoning of what is to be abandoned

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on the path of seeing, and the inner release of the knots of the central channel. lhe resultant mahamudra of attainment is the sublime attainment of mahamudra. Of them, this is the final. One might ask, "Why is it called 'mahamudra'?" Since it is an attainment dependent on a mudra, 132 it is also referred to as "the attainment of the mudra:· or "the child ofthe female embodiment of pure awareness:· because during all the circumstances of the cause, the path, and the result it is necessary to depend on either an actual mudra or an imagined mudra of primordial awareness. It is Maha, "great" or sublime, because there is no other result to be obtained above this. Precisely this is referred to as "the resultant continuum" because the potency that accomplishes the four kayas, which is present in the cause, the universal ground, is the quintessence that will transform the triad of body, speech, mind, and the vital wind as the fourth, into the four resultant kayas, dependent on familiarity with the method continuum of the body. [2.69] lhe ultimate path, the immediate cause that accomplishes that, is the four resultant initiations. lhe vase initiation is the dissolution of the pulsations of the channels; the secret initiation is the dissolution of the pulsations of the syllables; the initiation of primordial awareness dependent on an embodiment of wisdom is the dissolution of the pulsations of the essential constituent nectars; and the fourth initiation is the dissolution of the pulsations of the vital winds. lhe first: because all the channels dissolve into the central channel, only the central channel is seen. lhe second: because the color, shape, and force of the syllables dissolve, they become the indestructible syllables. lhe third: the dear quintessence of the dear essences dissolves into the sublime cranial dome. lhe fourth: the vital action winds cease and become only the vital wind of primordial awareness. lhe result achieved by this is known as the omniscience ofenlightened body, the omniscience of enlightened speech, the omniscience ofenlightened mind, and the omniscience of enlightened body, speech, and mind.

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lhis is the acquisition of the attainment of the four kayas and the five

kayas. Thus the presentation of the path presented as the three continua is complete.

CHAPTER THREE:

1he Four Authentic Qyalities

Now, because one will quickly progress on the path when exceptional confidence in that path with the quintessence of the three continua arises, the third chapter is the path presented as the four authentic qualities. After establishing the result by means of the four authentic qualities, ... 1his has three topics: I. Establishment II. What are established Ill. How they are established

I. Establishment 1his has three topics. A. 1he characteristic Once an infallible and exceptional certainty has arisen, devotion cannot be stolen by others.

B. 1he divisions 1his consists of the authentic quality of scripture, which is the perfect word of the sugata; the authentic quality of the esoteric instructions experienced by the master, the vajra master; the authentic quality of the subsequent mindfulness of the experience of oneself, the yogin; and the authentic quality of the description of the dependently arisen connections that set the limits of an entity. [270]

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C. 1he sequence 1he authentic quality ofscripture comes first because, ifit does not depend on the word of the Buddha it is not suitable to be an exceptional topic of belief. Because the treatise [of the Jajra Lines] appeared in dependence on scripture, the authentic quality of the description is presented after that. Because the esoteric instructions of that description are revealed by the master, the authentic quality of the master is presented after that. Because all the earlier and later authentic qualities depend on this, it is supreme among the authentic qualities. Because the authentic quality of experience establishes all three of these authentic qualities, it is presented last of all.

II. What are established "After establishing the result" is mentioned here, but the establishing of the path and the cause is also implied in the meaning because the verification of these two also depends on the four authentic qualities. 133 1he result is actually mentioned here because the result of the kayas and the primordial awareness of a buddha must be determined by inference, and so it is a topic about which a greater proportion of doubt may arise. 1he cause and the path are evident, so they are not actually mentioned because there is a lesser proportion of doubt. For example, this is like a trader who is not doubtful about the merchandise and so forth, which is evident, but who is doubtful about the profit, and so acts cautiously. III. How they are established If taught according to the sequence in which they arise in one's mindstream, this consists of four topics. A. Establishing the cause 1his has two topics: I. Establishing the afflictions that are the cause of the six realms 2.. Establishing the six realms that come from these 1. Establishing the ajfoctions that are the cause ofthe six realms When the vital winds and mind gather in the syllables of the five afflictions during meditation and various afflictions arise in one's mindstream, this is the authentic quality of experience.

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Because this comes to pass just as the master indicated when he said, "During meditation, various naturally arisen afflictions will arise:' a boundless devotion to the master arises. Since the teaching of the master has been proven authentic, (271] this is the authentic quality ofthe master. As the master said, this is mentioned in the Vlzjra Lines: "1he five such as passion and hatred." 1his proves the authenticity of the oral instructions. When an exceptional devotion to the author of the treatise arises, this is the authentic quality of the description. As taught from the oral instructions, this is mentioned in the Two-Part H evajra Tantr a: Passion, hatred, and jealousy, and likewise ignorance and pride.134 1hus the written word is proven authentic. When undivided faith in the word of the Buddha is obtained, this is the authentic quality of scripture. 2. Establishing the six realms that come.from these When the vital winds and mind gather in the syllables of the six realms due to meditation and the appearances of the six realms arise, this is the authentic quality of experience. Because it was taught, "In this way the meditative concentrations of the six realms will occur," this is the authentic quality of the master. Likewise, the Vlzjra Lines say:

If the vital winds and mind gather together in the syllables of the six realms, m there are the dances of the six realms, the mantras, being guided there, dreams, and similar experiences, which appear as the entire three worlds. 1his is the authentic quality of the description. Likewise, the Two-Part Hevajra Tantra says: Hell beings, hungry spirits, and beasts, gods, anti-gods, and human beings.136 1his is the authentic quality of scripture.

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B. Estahlishing the path Due to meditation, the various positions of all the philosophical tenets of oneself and others arise as experiences in one's mindstream. This is the authentic quality of experience. lhe master taught in just this way: "Your experiences that arise also come from the innerdependentlyarisen connections. Since these are only the experiential appearances of meditative concentration, you should not be attached to them. Do not let yourself stray from the view of the indivisibility of satpsara and nirvif:la." Thus the arising of devotion to him is the authentic quality of the master.131 Likewise, the Vajra Lines say: The five types of consciousness gather within. The five aggregates are subdued. lhe advance and retreat ofprimordial awareness. This is the authentic quality of the description. [272] Likewise the TwoPart Hevajra Tantra says: All the Vedas, philosophical tenets, and ...138 And also: Present to them the Vaibha~ya, and likewise the Sautrantika. lhen the Yogacara, and afi:er that present the Madhyamaka. 139 This is the authentic quality of scripture.

C. Estahlishing the result through theJour authentic qualities Establishing the result by means of the four authentic qualities consists of two topics. 140

1. Estahlishing the dharmakdya Due to meditation, the vital winds and mind gather into the essence a and the experience of the dharmakaya arises in one's mindstream. lhis is the authentic quality of experience.

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Likewise, the master said, "On the basis of the inner dependently arisen connections, the experience of the dharmakaya will arise, but it is not the dharmakaya." Thus devotion arises, which is the authentic quality of the master. Likewise, precisely this [treatise of the VitjraLines] says: Ifdissolved in the mansion ofthe great mother Prajnaparamita and so forth, the dharmakaya is experienced and there is freedom from subject and object. lhis is the authentic quality of the description. Likewise, the Samputa Tantra says: lhis naturally arisen essence is known as the dharmakaya.141 This is the authentic quality of scripture.

2. Establishing the ritpakdya Due to meditation, the clear essences of the nectars gather in the four cakras, and one sees the five families of the tathagatas and so forth. lhis is the authentic quality of experience. Likewise, the master said, "Many experiential appearances of the buddhas and bodhisattvas will arise for you. Since these come from the inner dependently arisen connections, do not be attached." lhus devotion arises, which is the authentic quality of the master. Likewise, precisely this [treatise of the VtqraLines] says, "lhe five nectars, the enlightened bodies of the tathagatas, and so forth." lhis is the authentic quality of the description. Likewise, the Two-Part Hevajra Tantra says: Vairocana, Ak~obhya, Amogha, Ratna, Arolika, and Sattvika.142 [:z.n] lhis is the authentic quality of scripture.

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D.Estahlishing the three continua Due to meditation, the inconceivable phenomena ofsa~p.sara and nirva.t;m arise in one's mindstream. This is the authentic quality of experience. Likewise, the master said, "Inconceivable experiences of the cause, the path, and the result will arise for you. lhese are your own inner dependently arisen connections, so do not be attached." lhus devotion arises, which is the authentic quality of the master. Likewise, precisely this [treatise of the Vajra Lines] says: One thinks thateverythingbelowthepeakofexistence appears in the experiences of meditative concentration. lhe unexplainable is illustrated, and is secret on the five and the ten. This is the authentic quality of the description. Likewise, the Two-Part

Hevaj1-a Tantra says: All living beings come from me. lhe three realms also come from me. I pervade all this and do not see another nature of living beings. 143 lhis is the authentic quality of scripture. And it also says: I am the instructor, and I am also the Dharma. I am the listener endowed with the assemblies. I am the teacher of the world, and what is to be attained. I am the mundane and the transcendent.144

CHAPTER FOUR:

The Six Ora/Instructions

Now, to quickly generate meditative concentration, clear away obstacles, and enhance what has arisen dependent on the meditations of that path established by the four authentic qualities, the fourth chapter is the path presented as the six oral instructions. lhis includes three topics.

I. 1he meaningofthe name lhe equivalent term for ora/instruction in thelanguage oflndiais upadefa. lhis also means benefit, and so it is quickly beneficial to the meditator. lhe entire path of a meditator consists of the four situations of first bringing to rest the mind that is not at rest, recognizing everything as meditative concentration once it is at rest, enhancing this after it is recognized, and removing whatever faults arise at that point. Because that path established by the previous four authentic qualities is beneficial in all four of these situations, it is referred to as an "oral instruction." [2.74] II. A summary All the oral instructions of the Path with the Result can be condensed into six. lhis includes two topics: A. lhe six general and common oral instructions B. lhe six oral instructions of this great Lord ofYogins A. 1he six general and common oral instructions lhese six are the three of extracting the poison, resorting to the nectar, and total release, and the three of repulsing attachment, arousing from a swoon, and gathering what has dispersed.

B. 1he six oral instructions ofthisgreatLord ofYogins lhese six are the three of extracting the poison of meditation, resorting

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to the nectar, and total release, and the three of extracting the poison of the view, resorting to the nectar, and total release.

III. 1be individual meaning A. 1be six general oral instructions lhe first three [1.-3.] are presented later.

4. Repulsing attachment If intense ordinary passion occurs when bliss arises in a portion of the body, and one does not want it to increase, the antidotes for that are the mudra of the liberated lion and so forth, and blocking the path of the vital wind of exertion and exhaling through the path of the vital wind of life. lhese will spread the bliss through all the body and remove the impediment.

S. Arousingfrom a swoon When the vital winds and mind gather in the essence a, a meditative concentration in which one swoons because of bliss arises, which is known as "the precipitous pathway of great dullness:' from which one will not awaken even for an eon. Or when the vital winds and mind145 gather in channels that are like empty cavities, an experience in which one swoons because of the nonconceptual state arises, and the pure awareness becomes dull. Finally, even the mindfulness to eat food will be forgotten, or mindfulness will deteriorate and disappear. If this happens, it can be removed. If one swoons because of bliss, this is removed by the yoga of seeking the channel in dependence on a lotus lady. If one swoons because of the nonconceptual state, one can be aroused by first moistening where the heart beats with a coldstone or ice, or with a hand that has been put in cold water, or else by the sounds of striking hand-cymbals and a drum, or of a conch shell and so forth, first somewhat low, and then louder and louder. [275] lhen resorting to the nectar of various objects will remove this.

6. Gatheringwhathasdispersed This has three topics.

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a. Dispersal in the channelr At some point when the vital winds disperse into several channel locations ofthebody,this bodymayappearto become many. If the mind will not remain at rest, this is cured by intensely focusing the pure awareness again and again on the heart of one body that is clear among them.

b. Dispersal oftheessential constituent nectars lhis is the essential constituent not remaining in the body. lhis is cured by protection from loss below, by the six actions above, and so forth.

c. Dispersal ofthe vital wind This is the vital wind not gathering in after going out. lhis is cured by placing the fist of the left hand on the ground, shifting the weight of the body onto it, and strongly inhaling the vital wind.

B. 1be six oral instructions ofthis great Lord ofYogins lhe three topics of meditation are spoken of first in the treatise, but the three of the view come first in the process of direct realization, so these will be treated not in sequence, with the view presented first. lhese bring to rest the mind that is not at rest. lhen, with the three topics of meditation, there is recognition of meditative concentration, enhancement, and the removal offaults. lherefore, there is the presentation of the three of the view.

1. 1be three oral instructions ofthe view lhis has three topics. a. Extracting the poison ofthe view Extracting the poison of the view by meditating on a thought that purifies the mind, which is the path of eliminating entry. lhis contains two topics.

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1) Classification In general, there are two topics concerning the view, namely classifying mere understanding as the view and classifying the meditative concentration of experience as the view. In dividing the latter, there is both calm abiding and penetrating insight. [2.76] In this way, there are definitely three topics concerning the view because there are definitely three poisons (of ignorance, of the stream of thoughts, and of meditation) that are the causes ofbondage and are to be abandoned by means of both [calm abiding and penetrating insight].

2) 1he individual meaning "lhe poison of ignorance" is the mind of an ordinary person who is directly attached to things as real because the mind has not been transformed by a perfect philosophical tenet and the mindstream has not been purified through study and reflection. As the antidote, this will be alleviated by the cultivation of a discriminatingview by means of the wisdom arisen from study in dependence on scripture and reasoning. lhe further division of [mere understanding as] the view includes five topics: a) lhe view that eliminates doubt with learning and reflection b) lhe view maintained about an individual scriptural tradition c) lhe view of devotion or intellectual understanding d) lhe view equal to that of the Vehicle of the Perfections e) lhe view not apart from the truth of the ocean of reality

a) 1he view that eliminates doubt with learning and reflection lhrough learning and reflection, it is generally understood that all phenomena are mind, and that mind lacks self-nature.

b) 1he view maintained about an individual scriptural tradition lhrough scripture and reasoning dependent on one's own philosophical tenet, one determines and understands the truth to which one is devoted, such as the tenets about particles, the momentary experience of consciousness, or nondual reflexive awareness. lhis is the view formulated by the adherents of the philosophical tenets of the sra vakas, the pratyekabuddhas, the Cittamatra, and so forth.

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c) 1he view ofdevotion or intellectual understi111Liing Without the experience of the state beyond conceptual elaboration and so forth, the view rna y have been established by means of one's scripture and reasoning, but this is just an understanding of the state beyond conceptual elaboration by means of mere adherence.

d) 1he view equal to that ofthe Vehicle ofthe Perftctions After eliminating doubts through learning and reflection, but without having experienced it oneself, this is the understanding by a Vajrayana practitioner that the nature of all phenomena is beyond conceptual elaboration. 1his view that eliminates doubts is no different for both the Vehicles of the Perfections and of Mantra.

e) 1he view not apart.from the truth ofthe ocean ofreality Without parting from the view in which all phenomena are understood as emptiness, one meditates at all times through sealing all outer and inner phenomena with that view. Likewise, for example, various waves are in the ocean, but they do not transcend the water of the ocean. [2 77] Understanding this type of view expels the poison of ignorance. Although reality has been understood and one is no longer confused about the causes and results of actions, this view is unable to alleviate the constant arising of various afflictions and thoughts, which is known as "the poison of the stream, or seeking, of ordinary thoughts:' 1his will not become a taintless path and the truth will not be seen, so it is called "the poisonous view." 1his is like food with a hundred flavors, which is of no benefit if it is poisoned. Why is that? Because no meditative concentration of calm abiding is present. 1herefore, to extract the poison of the stream of thoughts, calm abiding is necessary. Dependent on calm abiding, penetrating insight will arise because, after the head of the afflictions has been crushed by calm abiding, it will be totally eliminated by penetrating insight. 1herefore, to develop calm abiding and penetrating insight, it is necessary to develop the second view, which is adherence to the view as the meditative concentration of experience through the wisdom arisen from meditation. First fully perform the branches of meditation. Meditate on one of

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the yogas, such as the vital winds oflife and exertion, with the vital winds and the mind coordinated, "circulating out," "circulating in:· and so forth. When the mind rests on this, and the entry of the stream of other thoughts is stopped, the path of eliminating entry has arisen in one's mindstream. One might ask, "Since that sort of meditation is also a thought, how is it different from ordinary thought? Won't that also bind?" Although this thought focused on the vital wind is a thought, because this thought is an antidote that purifies the stain of thoughts in the ordinary mind, meditating on it will not bind. [2.78] The Two-PartHevajra Tantra says: 1houghts are purified by thoughts and ...146 And also: The world is bound by desire. It is liberated precisely by passionate desire.147 Since this is meditation in coordination with the development of the meditative concentration of penetrating insight, it is also called "correct reflection." 1hrough familiarity with this, ifeven a reference point for meditation is absent, it is called "the path of severing attachment." Moreover, if the attention rests on something such as smoke, this is a progression to what is called "the path ofgreat enlightenment." These experiences also arise in sequence or not in sequence, so recognize them as meditative concentration and allow their natural expression. Meditating in that way repulses the stream of thoughts, and the taste of calm abiding is discovered, so it is called "expelling the poison of the view." Although one meditates in that way, if the stream of thoughts, which is the poison of the view, has not been expelled, the mind will be unable to rest on any reference point because the consciousness will desire an object, like a thirsty person pursuing water. 1hus the second oral instruction is for bringing to rest the mind that is not at rest.

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b. Resorting to the nectar ofobjects Resorting to the nectar without the five types of consciousness rejecting the five objects. Without the five types of consciousness rejecting engagement with the five objects, allow the consciousness to resort to any desired object, from the eyes gazing on various amazing spectacles up through the body touching objects of sensation. When satisfied with the object, the consciousness will rest single-pointedly on that very object, and a meditative concentration will arise. Moreover, when a mind not at rest before has en joyed various objects, during meditation those objects seen and heard before will be remembered, and the mind at rest on them will transform into a meditative concentration known as "the warmth preceded by thought." For example, this is like a child who is impatient to go to a spectacle, but after he has been sent to where various people have gathered, and has watched the various spectacles of masked dances and so forth, his mind will be satisfied, [2.79] and he will come back home without being called. For a mind that was at rest before, "resorting to the nectar of various objects" becomes one of the eight enhancements, 148 further serving to assist realization, like piling wood on a blazing fire. This is as the Samputa Tantra says: When performing the actions of gazing on various forms, listening extensively to sounds, and tasting various flavors, the mind will not wander elsewhere, and yoga will constantly arise for a yogin who knows this. 10 And also the Two-Part Hevajra Tantra: With the wisdom of their nature as the basic space of phenomena,

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enjoy form and sound, and likewise smell and taste, and likewise sensation!~ 0 c. Total release One might ask, "If objects are nectar, since all sentient beings also resort to objects, will they also all become endowed with meditative concentration?" 1hey will not.

Because pure phenomena arise as empty from the beginning, totally release them. 1hese phenomena of subject and object, which are naturally pure and have nirva~1a as their quintessence, are by nature the three gates to liberation, birthless emptiness from the beginning. Therefore they are not causes of either bondage or liberation, and arise only as empty from the beginning. 1hrough understanding, totally release them. Phenomena are empty from the beginning, but ordinary persons do not understand them to be so, and taking them to be true, they are bound by objects. 1herefore, bondage and liberation are not caused by the objects but are dependent on the difference ofskill in method and the lack of that skill. Although both an ordinary person and a yogin are the san1e in resorting to the objects, a yogin knows the key point of allowing natural expression, and the mind at rest on the object is recognized as a meditative concentration. [280] 1his becomes the warmth preceded by thought, which acts as a cause of liberation. But for an ordinary person who does not know the key point of allowing natural expression, resorting to objects brings a variety of ordinary thoughts, which are known as "the series of thoughts," or "the thief of thoughts, who is the mara of meditation:· which acts as a cause ofbondage. 1herefore, know that liberation in resorting to objects depends on one's own skill in method, and totally release the objects in birthlessemptiness. "Total release" is just that alone/~ 1 nothing else. 1hose points are also as the Two-Part Hevajra 1antra says:

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If endowed with the means, people are liberated from the bonds of existence by precisely those evil deeds by which they are bound. 15l. In that way, calm abiding arises because of the three esoteric instructions of the view, so the three of meditation come after that.

2 1he three oral instructions ofmeditation a. Extracting the poison

... the poison of meditation is extracted by the triad free from flaws of contradiction and so forth. lhis is the oral instruction of transformation into the path through recognition. Although the poison of the view has thus been expelled and meditative concentration has arisen, if the eight flawed experiences of the obscuration of knowledge occur, which are the poison of meditation, they should be extracted by the triad of meditative concentrations free from flaws of contradiction. lhese are free from flaws of contradiction in regard to the unity of appearance and emptiness, and, as indicated by the "and so forth;' the unity oflucidity and emptiness, and of bliss and emptiness. If all fifteen meditative concentrations of experience are condensed, they condense into eleven, which are the eight flawed and the three flawless.

1) 1he eightflawed experiences For the view of the three essences, both that of the apparent aspect and that of the empty aspect are meditative concentrations, but are flawed because they include exaggeration and denigration. Of the four naturally arisen views, the two of the afflictions and thoughts include agitation, and that ofblankness includes dullness, so they are flawed. Why are these flawed? [281] Because they will not become antidotes for the affiictions and the thoughts that are to be rejected, and because they arise like the

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ordinary afflictions and so forth, and are thus difficult to distinguish as different. For connateness and utter purity, which are the views of the third and fourth initiations, the first three joys are flawed because they include craving. One might ask, "In that case, why are these meditative concentrations?" lhese are meditative concentrations because they arise in dependence on the meditations of the four paths. lhey resemble the afflictions, but since they are not confusing appearances, they are known as "mental experiences," and since the stream of ordinary thoughts is repulsed, they are known as "experiences of the view."lhese are indispensable because, if recognized as meditative concentration and allowed natural expression, they will become uncommon causes for the arising of the flawless experiences. For example, to catch a sparrow hawk, a crow must be caught!s3

2) 1be three flawless experiences lhe three flawless experiences extract those eight poisons that would take one on the path of the three realms. lhis has three topics: a) lhe unity of appearance and emptiness free from flaw of contradiction in regard to the essences b) lhe unityoflucidity and emptiness free from flaw of contradiction in regard to great naturally arisen primordial awareness c) lhe unity of the connate joy of bliss and emptiness free from flaw of contradiction in regard to connateness and utter purity

a) 1be unity ofappearance and emptinessfree from flaw ofcontradiction in regard to the essences Because the two flawed experiences have been allowed natural expression, this leads the way, and an experience of the unity of appearance and emptiness in relation to objects arises. One might think, "If it is apparent, that contradicts being empty,IS4 and if it is empty, that contradicts being apparent." There is no contradiction. When the mind rests on any suitable reference point, from the perspective oflucidity and pure awareness there is no contradiction with appearance. At the same time, since this arises empty of other ordinary thoughts, there is also no contradiction with

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emptiness. Since it also arises in that way in experience, it is free from flaw of contradiction in regard to appearance and emptiness.

b) 1be unity o_{lucidity and emptiness.freefi·omflaw ofcontradiction in regard to great naturally arisen primordial awareness Because the three flawed ISS experiences have been allowed natural expression, this leads the way, and an experience of the unity of lucidity and emptiness arises in relation to consciousness. [282] One might think, "lfit is lucid, that contradicts being empty, and if it is empty, that contradicts being lucid." There is no contradiction. From the perspective ofbeinglucidly apparent to the consciousness, there is no contradiction with lucidity. At that time, since this arises empty of other ordinary thoughts, there is also no contradiction with emptiness. Since it also arises in that way in experience, it is free from flaw of contradiction.

c) 1be unity ofthe connatejoy o_{bliss and emptiness.freefrom flaw of contradiction in regard to connateness and utterpurity Because the first three joys have been allowed natural expression, this leads the way, and the essence arises as a unity of bliss and emptiness in relation to the body. One might think, "If it is bliss, that contradicts being empty, and if it is empty, that contradicts being bliss." There is no contradiction. From the perspective of experiencing pleasure in the body, there is no contradiction with bliss. At that time, since this arises empty of other thoughts, there is also no contradiction with emptiness. Since it also arises like that in experience, it is free from flaw of contradiction. One might ask, "Why are these called 'flawless'?" Because these correspond to the true mode of existence they quickly become the antidotes for what are to be abandoned, and because they become the causes of the great enlightenment of one on the thirteenth level,156 they are called "flawless." By allowing and sustaining the natural expression of the experiences, if the three flawless ones have not arisen, and the obscurations ofknowl-

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edge, which are the poison of meditation, have not been expelled, to bring about the unity of appearance and emptiness in relation to objects one should relax the efforts somewhat, and become accustomed to the reflection of the face in water, or the reflection in a mirror, and so forth, as when sustaining the essences during subsequent conduct before. lhen it will be impossible for the flawless experiences not to arise. If lucidity and emptiness have not been united in relation to consciousness, observe the key points of the body and so forth in a somewhat elevated dwelling place. Keep the eyes moderately open, and with "lucidity is the characteristic of mind, emptiness is the nature of mind, the essence of mind remains unaltered:' be aware of the nondual unity of method and wisdom. [2.83] If experiences are allowed natural expression, it is impossible that flawless lucidity and emptiness will not arise. Also, if bliss and emptiness have not been united in relation to the body, resort to the waves of enjoyment or the secret union, whichever is suitable, as when seeking lost meditation by means of the catalyst, and a sublime blissful emptiness will arise. lhose practices will extract the eight poisons of meditation.

b. Resorting to the nectar ofmeditation In that way, when the flawless experiences have not arisen, or even the Hawed themselves have not arisen, one should resort to the nectar of objects.lhere are seven ways to do this, but they are grouped under three headings. lhese are the seven topics: 1) lhe five nectars that produce the meditative concentration that has not arisen 2.) lhe one that enhances what has arisen 3) lhe one that removes flaws

1) 1heji've nectars thatproduce the meditative concentration that has not arisen Resorting to food, behavior, the vital wind, the drop, and themudra.

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1his has five topics: a) Resorting to the nectar offood b) Resorting to thenectarofbehavior c) Resorting to the nectar of the vital wind d) Resorting to the nectar of the drop e) Resorting to the nectar of the mudra

a) Resorting to the nectar offood This has two topics.

( 1) Foods to avoid Avoid disturbing foods that are extremdysalty, mountain garlic, bitter beer, and rancid meat. (2) Foods to resort to "lhe application of a stream of nectar" is to make into soup or medicinal butter the type of garlic that is not spicy and that grows extended leaves, and to take a little. "lhe oral instruction of boiling water and butter": mix together and boil a full measure ofbutter, three measures of milk, and six measures of water. First the water will dry up. When the milk then dries up, a singed residue will remain. Pour it into a clean container and take a mouthful at a time on an empty stomach. "lhe application of three fruits and honey": findy crush thirty myrobalan plums, thirty bastard myrobalan plums,IS7 and a little of emblic myrobalan plum Mix these together with sugar and make a paste, or combine them with honey and make pills. (2.84] Take them every morning. By means ofthose applications, after a year the veins will become indistinct and a sublime meditative concentration will arise. "lhe application of feces and honey": with a wooden knife, spread out evenly on a clean flat stone the feces from eating innocuous foods such as rice or barley, or the three white foods/sa having avoided the previous foods to be avoided. Let it dry in the shade. Boil the powder with pulverized honey in butter, and when the water is gone, mash and stir it up some and make pills about the size of dung pellets. Take one

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pill on the first lunar day at dawn, two on the second, and in this way, adding one pill every morning, when the fifteenth day arrives, take fif. teen pills. Once again, from the first day of the waning moon, by reducing them by one every morning, on the day of the new moon the dose will be one pill. If thus taken for one year, this will bringabou tan alchemical transmutation causing the veins to become indistinct. lhese act as curative techniques for establishing the enlightenment mind, which is transformed into sublime nectar.

b) Resorting to the necttrr ofbehavior ( 1) What to avoid A void being by a fire and in the sun for a long time, intense exertion that causes perspiration, and sleep during the day.

(2) What to resort to lhe key points of behavior are to become accustomed to the crossed-leg position; be mild in body, speech, and mind; avoid anxiety, fear, and so forth; and resort to the nectar of relaxation.

c) &sorting to thenecttrr ofthe vital wind lhe nectar of the vital wind is to train from dawn in any of the previous seven esoteric instructions of the vital wind, or especially in the vital wind ofpra•~ayama.

d) Resorting to the necttrr ofthe drop As fa the drop, if one practices any of the yogas of the drop, especially the seed ofwhite hair between the eyebrows, which is superior for generating physical vitality, meditative concentration will quickly arise. [2.85]

e) Resorting to the necttrr ofthe mudra Resorting to the mudra is like the path of the third initiation. lhose practices will produce the meditative concentration that has not arisen.

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2) 1he enhancing nectar lhe bliss of the five clear essences, ... Targeting the key points of the five clear essences of the nectars produces bliss. Moreover, wherever bliss has arisen, if one wants to fill the entire body with it, or if one even wants all appearances to be filled with bliss, block the path of the vital wind of exertion and exhale some through the path of the vital wind of life. Cross both hands in fists at the chest, focus the awareness at the opening of the nostrils, and become accustomed to gazing slightly upward with the eyes. After the five nectars have thus become the five clear essences, a bliss that fills the entire body will arise. Moreover, at first there will be just a little bliss, such as a rising of the hairs. lhen the ache of bliss will greatly blaze, causing the drops to move upward. When these fill all the channel locations, it will be impossible for the flawless experience of a firm unity of bliss and emptiness not to anse.

3) 1he nectar that removes flaws ... the five sense organs, and resorting to the nectar without parting from the experience. If a flaw affects one of the five sense organs, first focus the awareness at precisely whichever places in the body bliss has arisen. lhen, with either the calm or intense vocal inhalations, project it to the spot where pain or discomfort has occurred, or to the opening of the suitable one of the five sense organs. lhis will cause a meditative concentration without parting from the experience of bliss in the body to arise, and will also remove flaws such as that of an unclear sense organ. When meditative concentration has thus arisen by resorting to the nectar, the pains of the channels and the vital winds may occur once more. To remove these, [the next topic is necessary].

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c. Total release

1his has three topics: I) Total release in the location of the channels themselves 2) Total release through strengthening the vital wind 3 ) Total release by allowing the natural expression of the warmths of mental experience15' [286]

1) Total release in the location ofthe channds themselves This has two topics: a) Total release in the saqtsara channels b) Total release in the nirvaQa channel

a) Total release in the smrzsdra channel5 In general, the sarpsara channels are of six types: the channels that are like a wound-up ball of string are located at the heart, the channels that are like an extended rope are located at the navel, the channels that are like a coiled snake are located at the throat, the channels that are like an open umbrella are located at the crown of the head, the channels that are like a spreading tree are mostly located in the limbs, and the channels that are like tangled hair are mostly located in all the groups of joints. When meditating afi:er the vital winds and mind have gathered in the first of these, the upper body will ache and one will think that the center of the chest is about to split open. If the vital winds and mind gather in the second, a rumbling sound will rise in the stomach. If they gather in the third, the throat will be blocked and sore. If they gather in the fourth, one will think the top of the skull is coming off. If they gather in the fifi:h, it will seem like an itching sensation rises through the entire body. If they gather in the sixth, one will think all the groups of joints are falling apart, and become disturbed. To cure these, focus the awareness at the specific spot where the discomfort is, and totally release it. Total release in the four saq1siira channels •.. lhe four sat~tsara channels are the rasana and lalana, which are both present above the navel in dependence on both the right and lefi: of the body, but below the navel split into four-two to the right and the lefi:,

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and two to the front and the rear-and are thus held to be present as four. Moreover, to the right is the channel that discharges and holds frankincense. To the left is the channel that discharges and holds camphor. 160 To the front is the channel that discharges and holds musk. To the rear is the channel that discharges and holds feces. Why are these called "satpsara channels"? 161 lhey are called "sa.qtsara channels" because they produce the body that is generated by karma, as well as the mind of subject and object. [287] ... and the cakras, ... Furthermore, there are two cakras in which the enlightenment mind is immobile, and four cakras in which it is mobile, making six. Others are the thirty-two channel branches in which four types of physical illness are produced at the twelve major joints. lhus there are eighteen. The first two are at the upper and lower ends of the central channel, where they join with the rasana and the lalana and hold the nectar obtained from one's father, which is white like the moon, at the point between the eyebrows, and the essential red constituent obtained from one's mother, which is red like the sun, at the genital area. lhese are called "immobile" because the functions of movement and expansion dependent on the exhalation and inhalation of the vital wind are not performed there while the body and the mind are existing together. But they are not totally immobile. At the point of death, the enlightenment mind moves down and the essential red constituent moves up. lhe BriefPresentation ofInitiations says: When all embodied beings die, the lunar nectar goes down, the essential red solar constituent up, Rahu appears, and consciousness has the characteristic of existence. 162 lhe four mobile cakras are the cakras of the navel, heart, throat, and the top of the head. lhese are called "mobile cakras" because they perform the exhalation and inhalation of the vital wind under the control of both the rasana and lalana. lhe twelve joints are both joints of the wrists, both

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of the dhows, both ofthe shoulders, both ofthe ankles, both of the knees, and both of the hips. If pains occur in these, totally release them in the specific place . . . . and the others, ... 1he others in addition to these are the thirty-two channels, the seventy thousand tiny channels, and so forth. Ifpains in the channels occur there, totally release them in those places. [2.88]

b) Total release in the nirvti~ channel ... and by opening the channel knots at each of the first and last levels, and through ten triads in between. lhe central channel is squeezed by both the rasana and lalana, so that when the clear essences of the vital winds and mind enter, there are thirty· two narrow knots. But by the dependently arisen connections of having actualized the seven branches of enlightenment, each knot is loosened at delight, which is the first level, and atgreatprimordialawareness, which is the twelfth and last of the levels. lhese are totally released by the enlightenment mind movingupward. For each of the ten levels in between, there are three knots-one knot for the preparation, or beginning; one knot for the main section, or enjoyment; and one knot for the conclusion, or total completion. By the vital winds and mind opening the channel knots that are between those two levels, and which are the ten triads, the vital winds and the drops1' 3 stabilize in the specific channel, total release occurs, and the ten levels are achieved. Why is it called "the nirval)a channel"? Becau.~e when the vital winds and mind are stable in those locations, no pains occur, and because it produces the exceptional untainted qualities. One might ask, "Since this is the point for total release in the saq15ara channels, why is the nirviiJ.)a channel explained at this point?" It is possible that the pains of the unceasing experiential appearances of the great channel strictures1' 4 and so forth may arise when the vital winds and mind gather in the outer locations where the central channel has been narrowed by both the rasana and the lalana. The total release of

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the outer knots at this point is for the purpose of relieving those problems, and as a supplement to that, the total release in the nirvat;ta channel is presented to simplify the treatise. lhus the six oral instructions have been presented.

CHAPTER FIVE:

The Four Oral Transmissions

lhe six oral instructions such as those have also come from the Q.akini of primordial awareness and the Lord of Yogins down to the present without a break in the transmission of the words, the transmission of the meaning, the transmission of the initiation, the transmission of the blessing, and the transmission of the signs. [2.89] lherefore, for this to be understood as a path free from doubt, the fifth chapter is the path presented as the four oral transmissions. lhe oral transmission of secret mantra and four others are unbroken. It is secret because it is not an object for the mundane and transcendent arhats, pratyekabuddhas, and so forth. It is mantra because it protects the mind from conceptual marks. lhe transmission of the words of such esoteric instructions as these, from which all the attainments also arise, has been an unbroken oral transmission spoken from Vajradhara until one's own master. 1he "others" are the four transmissions of the meaning, which are unbroken. 1his has four topics: I. lhe unceasing stream ofinitiation II. lhe undeclined transmission ofblessings III. lhe undisrupted sequence of the oral instructions IV. lhe ability to satisfy the mind with devotion

I. The unceasing stream ofinitiation lhis has three topics.

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A. 1he unceasing stream ofinitiation at the time ofthe cause By first correctly obtaining the four initiations from a master whose transmission has not declined, the dependently arisen connections for the four kayas are aligned in the four supportingma.Q.9alas.

B. 1he unceasing stream ofinitiation at the time ofthe path On the mundane path and below, either the extensive, medium, or condensed initiations are taken daily during four sessions, which is best; or during three, which is medium; or during two, which is inferior. When on the transcendent path, the four initiations are endlessly taken from the four kayas. C. 1he unceasing stream ofinitiation at the time ofthe result lhe initiations that are the dissolution of the four pulsations are obtained from the three kayas without distinction.

In brief. this is a treatise in which the path is completely perfected through initiation.

11.1he undeclined transmission ofblessings lhis is the quintessence of the four culminations of secret mantra, which has four topics: A. lhe culmination of practice B. lhe culmination of experience C. lhe culmination of blessings D. lhe culmination of attainment [290]

A.1heculminationofpractice lhe oral instructions of the channels, the vital wind, the drops, the fierce fire, the yogic exercises, and so forth are practiced by oneself according to the custom in the transmission of the master.

B. 1he culmination ofexperience Dependent on that, any of the fifteen experiences may arise as physical, mental, or dream experiences.

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C. 1he culmination o_fblessings When one is blessed by the outer and inner Qakas and 9akinis, the intense incidental affiictions are repulsed, little attachment to the eight worldly concerns and so forth arises, and any of the suitable four malleable qualities occur, which are the malleability of the enlightened body, the channels, the syllables, and the nectars.

D. 1he culmination ofattainment lhen a transcendent state of mind is obtained above the first level, and the four culminations of attainment arise, such as the indivisibility of saiilsara and nirvat;~a.

III. 1he undisrupted sequence o_fthe oral instructions By understanding the dependently arisen connections of the syllables, when obstacles such as maras and rak~asa demons occur, or various unpleasant things such as fear and despair, they are recognized as the dependently arisen connections of the inner syllables, and as temporary experiences of the path.lherefore, these are known as "the oral instructions of removing impediments to meditation by recognizing meditative concentration," "the oral instructions of removing impediments of the maras by recognizing obstacles:' "the oral instructions of knowing to uphold faults as qualities," and "the oral instructions of knowing to accept obstacles as attainments."

IV. 1he ability to satisfY the mind with devotion lhe excellent master taught that attacks by ghosts and rak~asa demons, seeing the enlightened bodies of the tathagatas, and so forth-which appear as attainments and obstacles-as well as all hopes and fears arise from the alignment of the dependently arisen connections of the channels and the vital winds in one's body. When that comes to pass as it was taught, an exceptional confidence in the master arises, after which the perception of the master as a buddha ensues. lhat eliminates doubts about whether there are any other masters and oral instructions better than these.

CHAPTER SIX:

The Five Dependently Arisen Connections

For enlightenment by means of oral instructions such as these, which possess the four oral transmissions, the five dependently arisen connections must be complete. [291] 1herefore the sixth chapter is the path presented as the five dependently arisen connections. 1his has seven topics.

I. 1he ground that aligns the dependently arisen connections On the basis of an exceptional body, ... 1he dependently arisen connections are aligned on the basis of the four flawless supporting mat).~alas of an exceptional body. Bliss will not arise for those who are flawed, like people with damaged sense organs, such as a eunuch. 1his is because they cannot resort to the nectar of objects, and the dependently arisen connections will not be aligned by means of the exceptional techniques, such as those for removing flaws, and the mudra of the liberated lion, and the thirty yogic exercises.

II. 1he limits ofthe dependently arisen connections ... the dependently arisen connections set the limits of an entity. 1he entity is the triad of body, speech, and mind, and the vital wind, making four, as well as the universal ground supported on these. Its initial limit is this present entity capable of meaningful action, in whose mindstream any meditative concentration has arisen following the bestowal of the four initiations. Its final limit is the ultimate, the experiences of the

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five kayas, the result that arises from the transformation of these fivethe supports and the supported-on the thirteenth level, which is the level of a vajra holder. In brief, for sentient beings whose mindstrearns have not been purified, the dependently arisen connections of the path have not been aligned. But at the level of a buddha all the dependently arisen connections have been completed, so further alignment is not necessary. lherefore, between being a buddha and a sentient being five dependently arisen connections are accumulated.

III. 1he dependently arisen connections themselves The dependent natnre, which is the dependently arisen connections. lhe imagined nature is unfit to be the dependently arisen connections because it is not established by its own nature, while the fully established nature is unfit to be the dependently arisen connections because it is immutable. lhus the dependently arisen connections are the dependent nature, which is the dependently arisen connections that depend on other causes and conditions. lhe reason for this is that the meditative concentration that arises for a yogin also depends on the body channels, the channel syllables, the essential constituent nectars, and the quintessential vital wind of primordial awareness, as well as on food, the nectar of objects, resorting to a mudra, sleep, and so forth. [292]

IV. Which it is ofthefour paths16~ lhe path of great enlightenment. For the attainment of the result of an arhat, such as the stream winner, this path of five dependently arisen connections does not exist because that is attained by means of the twelve qualities of purity and so forth. For the attainment of the result of a pratyekabuddha, this is also not necessary, because that is attained by means of the twelve links of dependent arising and so forth.

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For the attainment of the ten levels of the bodhisattva, this is also not necessary, because that too is attained by means of the two types of selflessness, the six perfections, and so forth. One might ask, "In that case, what is it necessary for?" It is necessary for the attainment ofthe thirteenth level ofgreat enlightenment, so these five dependently arisen connections are the path with which to attain great enlightenment. In general, there are five great enlightenments: the great enlightenment of purity, which is the primal nature of mind; the great enlightenment of the channels, which is the central channel; the great enlightenment of the syllables, which is the hit'!'~ of the heart; the great enlightenment of experience, which is the three flawless experiences; and the great enlightenment of the result, which is the thirteenth level. Of these, this is the path for attaining the result.

V. Which it is oftheJour authentic qualities lhe authentic quality of the description of the dependently arisen connections between all phenomena. Since all the phenomena of the cause, the path, and the result do not transcend the dependently arisen connections, the meaning of all the sutras and tantras is condensed into this. lhis path of the unmistaken dependently arisen connections of cause, path, and result is presented with statements such as, "At the beginning of the path, this sign of recognizing the mind will come. In the middle, this will come. At the end, this will come. 1hen on the transcendent path, from the first level up through twelve-and-a-half levels, these signs will come," and so forth. 1herefore, this is the authentic quality of the description. [2.93] For example, it is like someone who has knowledge of a correct path showing the correct path. VI. 1he meaning indicated and actualized by those dependently arisen connections

lhe universal ground consciousness, the pure great enlightenment.

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1he universal ground consciousness, the great enlightenment that is naturally pure from the beginning, nirvii.~;1a, the primal nature of mind, is directly indicated and realized.

VII. How many dependently arisen connections complete the path The path is totally completed through five dependently arisen connections. All the mundane and transcendent paths are totally completed through the five dependently arisen connections of the outer, the inner, the secret, reality, and the ultimate. Distinguishing these consists of three topics: A. 1he five dependently arisen connections of the causes B. The five dependently arisen connections of the path C. 1he five dependently arisen connections of the result A. 1hejive dependently arisen connections ofthe causes This has two topics.

1. 1he classification ofthejive dependently arisen connections in regard to the outer and the body 1his is calculated in relation to outer objects, the body channels, the channel syllables, the essential constituent nectars, and the quintessential vital wind of primordial awareness. Moreover, the desired goal is achieved through the outer dependently arisen connections being aligned in regard to coarse outer phenomena, the inner dependently arisen connections in regard to the body and channels, the secret dependently arisen connections in regard to the voice and syllables, the dependently arisen connections of reality in regard to the mind and nectars, and the ultimate dependently arisen connections in regard to the vital wind of primordial awareness. 166 For example, with a disease like leprosy, the cures through medical treatments such as the alchemical transmutation of mercury and the application of myrobalan plums are the outer dependently arisen connections. Freedom from the illness through meditation on a chosen deity, recitation of mantra, love, compassion, the enlightenment mind, supplications

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to the buddhas and bodhisattvas, and devotion to the master are the inner dependently arisen connections. Freedom from the illness through the oral instructions concerning the key points of various channel syllables; visualizations of the flames of the fierce fire; the calm and intense vocal inhalations; the longh~Pp, the short hitrrt. the hag, the beg, and the phat; and so forth, are the secret dependently arisen connections. [2.94] Freedom from the illness through the visualization of the various essential constituent nectars, the yoga of the drops, the methods for focusing the mind on the five objects, focusing the mind on the chosen deity and master, and so forth are the dependently arisen connections of reality. Freedom from the illness and evil spirits through the various dependently arisen connections-such as the various crucial points of the seven yogas of the vital wind and those of the subtle branch vital winds, the yoga of many apertures/ 67 those without the upper and lower cakras, the various key points for strengthening the vital wind, the key points for the unity of appearance and emptiness in relation to the mind, the methods for the arising of the meditative concentration of blissful emptiness, and the meditative concentration of emptiness possessing the most sublime of all aspects-are the ultimate dependently arisen connections.

2. 1he classification ofthejive dependently arisen connections in regard to the mind 1he dependently arisen connections of the five types of sense consciousness are the outer, those of the mental consciousness are the inner, those of the affiicted mental consciousness are the secret, those of the universal ground are of reality, and those of the basic space of phenomena are the ultimate.

B. 1hejive dependently arisen connections ofthe path The five dependently arisen connections of the path include two topics: 1. Calculation in regard to the ripening initiation 2.. Calculation in regard to the liberating path

1. Calculation in regard to the ripening initiation Awakening the enlightenment mind during the preliminary section is

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the outer dependently arisen connection, the vase initiation is the inner, the secret initiation is the secret, the initiation of primordial awareness dependent on an embodiment ofwisdom is that of reality, and the fourth initiation is the ultimate.

2. Calculation in regard to the liberating path lhis has three topics: a. Application to the creation stage b. Application to the completion stage c. Application to the immediate causes of meditative concentration

a. Application to the creation stage Recognizing the environment to be the mat~gala is the outer dependently arisen connection, understanding the body to be buddha is the inner, recognizing the voice to be mantra is the secret, recognizing the mind to be primordial awareness is that of reality, and recognizing all these as indivisible primordial awareness is the ultimate.

b. Application to the completion stage This has three topics.

1) Application to the se!fblessing lhe physical yogic exercises are the outer dependently arisen connection, the channel cakras are the inner, the channel syllables are the secret, the essential constituent nectars are that of reality, and meditation on the quintessential vital wind of primordial awareness is the ultimate. [2.95]

2)Application to the primordial awareness dependentonan embodiment ofwisdom lhe action mudra is the outer dependently arisen connection, one's body is the inner, the blessing is the secret, the four descending joys are that of reality, and the ascending joys are the ultimate.

3) Application to the vajra waves lhe preliminaries to all the paths are the outer dependently arisen connection, the body waves are the inner, the vocal waves are the secret, the

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mental waves are that of reality, and the primordial awareness of these is the ultimate. c. Application to the immediate causes ofmeditative concentration lhe reversal of the vital wind, the visual appearances, and the dream experiences are the outer. lhe inner #kinis and the five vital winds are the inner. lhe enlightened bodies of the tathagatas and the five clear essences are the secret. lhe recognition that the attainments arise from oneself because of those dependently arisen connections is that ofreality. Parting from hope and fear by the force of that is the ultimate. C. 1hejive dependently arisen connections ofthe result Application to the result consists of two topics.

1. Application to the interim result Application to the interim result includes three topics. a. Application to StD'fiSdra and nirvd1}a in common The paths of accumulation and application are the outer dependently arisen connection. The six levels of the vase initiation are the inner. lhe four levels of the secret initiation are the secret. lhe two levels of the initiation ofprimordial awareness dependent on an embodiment of wisdom are that of reality. lhe halflevel of the fourth initiation is the ultimate.

b. Application to the individual levels lhis has two topics: •) lhe paths 2) lhe levels

1) Application to the individual mundane paths lhe path of accumulation is the outer dependently arisen connection. lhe path of application has four stages: warmth is the inner dependently arisen connection, peak is the secret, forbearance is that of reality, and sublimeamongphenomena is the ultimate.

2) Application to the individual transcendent levels Taking the initiations from the nirmat:J.akaya of the six levels of the vase

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initiation is the outer dependently arisen connection. Seeing the body m:u~c;iala is the inner. Seeing the syllables is the secret. Seeing the clear

essences is that of reality. [2.96] Seeing the vital winds is the ultimate. Taking the initiations from the sambhogakaya on the four levels of the secret initiation is the outer dependently arisen connection. Seeing the shapes of the syllables is the inner. The gathering of the vital winds and mind, afi:er the transformation of the forms of the syllables into various shapes, is the secret. Seeing the clear essences is that of reality. Seeing the vital winds is the ultimate. Taking the initiations from the dharmakaya on the two levels of the initiation of primordial awareness dependent on an embodiment of wisdom is the outer dependently arisen connection. Seeing the clear essences of the five nectars is the inner. Seeing the syllables is the secret. Seeing the clear essences within the channel syllables is that of reality. Seeing the vital winds is the ultimate. Taking the initiations from the svabhavikakaya on the halflevel of the fourth initiation is the outer dependently arisen connection. Seeing the mal}.c;iala of the vital wind is the inner. Seeing the syllables is the secret. Seeing the great clear essences is that of reality. lhe dissolution of the four pulsations is the ultimate. c. 1be presentation ofwhich are primary lhe outer dependently arisen connections are primarily aligned on the mundane path; the inner, on the six levels ofthe vase initiation; the secret, on the four levels of the secret initiation; that of reality, on the two levels of the initiation of primordial awareness dependent on an embodiment of wisdom; and the ultimate dependently arisen connection, on the half level of the fourth initiation.

2. Application to the ultimate result .& applied to the ultimate result, the nirmiJ~akaya is the outer dependently arisen connection, the sambhogakaya is the inner, the dharmakaya is the secret, the svabhavikakaya is that of reality, and the utterly pure svabhavikakaya is the ultimate.

Protection.from Obstacles on the Path for a Yogin Who Is Over Inclined toward Method or Wisdom

CHAPTER SEVEN:

On the mundane path, obstacles to the accumulation ci such dependently arisen connections of the path arise. lhus, the seventh chapter is protection from obstacles on the path for a yogin who is over inclined toward method or wisdom. lhis has three topics: I. lhe eight protections against four obstacles for the yogin who is over inclined toward method II. lhe eight protections against four obstacles for the yogin who is over inclined toward wisdom III. lhe fourteen protections in common for the three yogins of method, wisdom, and unity On the mundane path and below, protection is by means of these thirty protections. [2.97]

I. 1he eight protections againstfour obstacles for the yogin who is over inclined toward method A yogin who is over inclined toward method ... lhis has five topics.

A. 1he person who is obstructed A yogin who is over inclined toward method can be classified according to two topics: I. Over inclination toward method due to devotion or engagement

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Over inclination toward method due to experience and meditative concentration

1. Over inclination toward method due to devotion or engagement From being devoted to the elaborate yoga, a predominance of the eight worldly concerns occurs. lhe mind naturally engages in various plans.

2. Over inclination toward method due to experience and meditative concentration Whatever path is meditated on, only the meditative concentration of the apparent aspect arises, in which one rests single-pointedly on an object such as smoke.

B. 1he essence ofthe obstruction The obstacles on the path for such a person are the four obstacles of mundane phenomena, the outer maras, the increased force of the maras, and not recognizing meditative concentration.

C. 1he timing ofthe obstruction One is obstructed by the first obstacle at the time of entering the path; by the second at the time when one has entered the path and meditative concentration has arisen; by the third at the time of the middle gathering, when the mind is slightly stable; and by the fourth at the final gathering, when the mind is very stable.

D. 1he means ofobstruction Tins has four topics: r. Obstruction by a change of attitude 2. Obstruction by a decline of livelihood 3· Obstruction by producing suffering in body and mind 4. Obstruction by not recognizing meditative concentration 1. Obstruction by a change ofattitude Two obstacles of mundane phenomena occur. The path is obstructed by the obstacle of ties with loving relatives and so fonh Family members who love and cherish one turn one away from the perfect path, and join

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one to the worldly path of material gain and so forth. [298] Even when that is dismissed, one may be obstructed by the master and by friends. In various ways, they hinder continual higher progress on the path. 2. Obstruction by a decline oflivelihood If the nonhuman beings of the area are able to cause obstacles, they do. If they are unable, they incite the greatest nonhumans, accompany them, and constantly send enemies, thieves, bad harvests, and so forth. lhey cause various harms, such as illness, to the relatives or patrons and so forth who provide one's livelihood, reducing them to ruin by means of the necessities oflivelihood.

3. Obstruction by producing suffering in body and mind From damaging one's vow of four daily sessions and so forth, or from not having assembled the sacramental substances, or from being tainted by minor infractions and downfalls, or from being affiicted with contamination, obstacles are created by the mundane guardians of the doctrine, such as the ten direction-protectors and the Lords of the Charnel Grounds. Since they are inside the protection cakra, they are the inner maras and cause impediments on the path if they are not pleased. lhus they are also known as "impediments." At the worst, they obstruct by robbing one's life; at the moderate level, by producing mental suffering; and at the least, by destroying the favorable conditions that give rise to meditative concentration.

4. Obstruction by not recognizing meditative concentration When various unpleasant experiences occur because the vital winds and mind have gathered in various channel syllables, these are taken by oneself or others to be impediments on the path, and physical and mental suffering arise.

E. 1he methods ofprotection ... is protected from obstacles on the path by firm faith, the protection cakra, mantra recitation, mantra knots, ... Preceded by minor material gifts, protection from the obstacle of family

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ties is through the firm faith of one's desire to practice the path. Preceded by making material gifts, and by a loving attitude without becoming angry, one should apologize and yet protect oneselffrom the obstacles of the master and friends with firm faith, as before. [2.99] As for the obstacles of the outer maras, one is definitely protected by these three: the protection cakra of the vajra fence and so forth; or mantra recitation that one believes in, such as that ofsumbhani and so forth; or mantraknots and so forth from a capable master and friends, depending on other circumstances. 1hose are the four protections with method against the obstacles of method. As for the obstacle of the increased force of the maras, Indra is unhindered in destroying the vajra fence, Siva is unhindered by the fence of arrows, and Agni is unhindered by the blazing fire. Since the relative protections, such as the vajra fence, cannot withstand them, the protection cakra should be replaced with the following. . . . phenomena as the appearances ofthe nature of mind, the dependent nature, which is the dependently arisen connections, and, since they are like reflected images, by not parting from the truth of the ocean of reality. Moreover, one is definitely protected by three points: recognition that the three phenomena (of oneself as the one being obstructed, the maras who cause the obstruction, and the obstacle) do not exist except as the confusing appearances of the nature of mind; recognition that because these appear from the dependent nature, which is the dependently arisen connections of the inner gathering of the vital winds and mind, they are like reflected images within a mirror, apparent but with no self-nature, and are like an illusion; and recognition of everything as the essence of a reality that is without self-nature, and thereby not parting from the truth of the ocean of reality. 1he reason for this is that, after such recognitions, even if one boldly sleeps in a place that is frightening and terrible, and where a great evil spirit lives, one will be naturally free from all obstacles and harm. In that way there are three protections with wisdom against the obstacles of method.

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When the mind is stable, from the secret dependently arisen connection of the vital winds and mind gathering together in locations such as the syllable ~a, many unpleasant things occur externally, such as being attacked by rak~asa demons and carnivorous <;iakas and <;iakinis. [300] lhus "the dependent nature, which is the dependently arisen connections" will be brought here and explained. Recognizing that these events arise from the dependent nature, which is the dependently arisen connections that come from the vital winds and mind gathering in the syllable ~a below the navel/ 68 but do not exist aside from that, removes impediments to meditation. Recognizing that those obstacles do not exist externally removes the impediments of the maras. When not recognized, they become flaws, but by thoroughly comprehending that they arise from the secret dependently arisen connections, one knows to uphold them as qualities. If not recognized, they become obstacles and so forth, but by recognizing them as qualities of the path, the obstacles are pacified. In brief: protection is through understanding the dependent nature, which is the dependently arisen connections.

In that way, the eight protections are also taught condensed into three groups. lhe eightthat are condensed into three are the four protections with method against the obstacles of method, the three protections with wisdom against the obstacles of method,169 and the single protection with the dependently arisen connections against the obstacles of method. II. 1he eight protections againstfour obstaclesfor the yogin who is over inclined toward wisdom Since the devaputra maras come on the path of one who is over inclined toward wisdom, protection is by means of the four tests.170 lhis is brought forward and explained in combination with the present section of the treatise. lhere are five topics. Forwisdom ...

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A. 1beperson who is obstructed lhose who are over inclined toward wisdom can be classified according to two topics: I. Overinclination toward wisdom due to devotion or engagement 2. Over inclination toward wisdom due to experience

1. Over inclination toward wisdom due to devotion or engagement For those devoted to emptiness, and who do not like daborations, a small degree of thought arises about the eight worldly concerns. (301]

2. Over inclination toward wisdom due to experience Whatever path is meditated on, only the experience of emptiness arises.

B. 1be essence ofthe obstruction For those two types of persons who are over inclined toward wisdom, the obstructions are twofold: r. lhe outer maras 2. lhe inner maras

1. 1be outer mtiras ... there are the outer maras, ... lhe devaputra maras such as Garab Wangchuk come, who have been evil from the beginning. Since they only cause obstacles, they are also known as "false guides."

2. 1be inner mtiras lhese have gone for refuge in the lhree Jewds. lhey are the ten directionguardians, one's protector, and so forth who bring benefit if they are not offended and are happy, but ifslightly offended, use that as a pretext and cause obstacles.

C. 1be timing o_{the obstruction It is during the three gatherings of the essential constituents.

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D. 1he means ofobstruction Four obstacles apply. During the first gathering, the obstacles that produce experiences and suffering occur. 171 During the middle gathering of the essential constituents, the obstacles that display various forms and the obstacles that express sounds, such as the recitation of mantra, occur. . . . and a change will come in regard to the two paths and the eight views and culminations of attainment. lhe inner change the ten of the paths and so forth, ... lhe two paths are of creation and completion, and the eight views and culminations of attainment are in connection with the four initiations. During the final gathering, the obstacle is a change of these ten, which are the paths, and, as indicated by the "and so forth; 112 the views and culminations of attainment, about which it is said, "lhose previous ones were wrong." lhese are in the context of highest probability, but for some persons it is also possible for the changes of the eight views and culminations of attainment and so fonh to happen during the first gathering.

E. 1he methods ofprotection from them lhis has two topics: 1. Protection by means of the four tests 2. Protection by means of the signs of the four initiations

1. Protection by means ofthe four tests lhis includes four topics: a. lhe test by means of the experiences b. lhe test by means of meditative concentration c. 1he test by means of mantra d. 1he test by means of the view and the culmination of attainment a. 1he test by means ofthe experiences

For the obstacles that produce experiences and suffering, the antidote is the protection of the test by means of the experiences. Furthermore, when fear, grief, and intense dislike occur as mental experiences, and suf-

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ferings such as illness occur in the body, one should test them by means of the experiences and distinguish three types. [ 302.] Moreover, if those unpleasant things occur at the very beginning of a session, or in the first part of a session, the obstacle is an evil spirit. Recognized as an evil spirit, it will no longer be able to cause obstacles, having been shamed like an apprehended thief or a crippled mute. If that is not effective, the obstacle has occurred because the meditative concentration of emptiness is not stable. Since the absolute protection has not been effective, protection from this is known as "protection with method against the obstacles ofwisdom." Protection is by means ofthe protection calera, mantra recitation, and mantra knots. If the obstacles mainly occur during meditative equipoise, and only happen a little at times other than that, they are mental obstacles of meditative concentration. Recognize them as meditative concentration that comes from the dependently arisen connections of the vital winds and mind within, and they will be removed by the key point of allowing their natural expression. If they are not removed by this, they can also be removed by total release and by the application of forceful methods. If they occur without regard to meditative equipoise or postmeditation, the obstacle is a disturbance of the elements in the body. It can be removed by means of the vital wind, behavior, and mental visualizations. If even these do not remove it, suspend the exertion of meditation and restore one's health by resorting to the nectar of objects and so forth.

b. The test by means ofmeditative concentration During meditative equipoise, when one is meditating on Hevajra and so forth, if a form such as his is displayed in front in the sky, three types can be distinguished. When one changes the deity meditation and meditates on a different one than before, such as Samvara, if the one in front also changes according to one's meditation, it is an evil spirit. If this happens during meditative equipoise but does not happen duringpostmeditation, and does not change, and does not respond if questioned, it is a meditative concentration ofvisual appearance. [303] The methods for removing those two are the same as before. If a prophecy is granted with one's secret name, one should request the attainments because one is seeing the face of the nirmaJ;takaya, which is blessing one's mindstream.

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c.1betestbymeansofmantra During meditation, if a form is displayed, or even when not displayed, if many words are spoken, such as esoteric instructions and prophecy, three types can be distinguished. Ifit imitates whatever mantra one is reciting, it is an evil spirit. Ifit does not change from the first recitation, and sometimes happens and sometimes does not, it is a meditative concentration ofvisual appearance. lhe removal of those two is the same as before. If it does not change and prophecy is granted with one's secret name, one should request the attainments because it is the chosen deity.

d. 1be test by means ofthe view and the culmination ofattainment If there are only words or if, afrerdisplayinga form, it says, "lhis view and this culmination of attainment of yours is wrong. It should be like this; accept it!" then three types can be distinguished. If it is a mara, when mentally questioned about the fourth initiation's path, view, and culmination of attainment, it will not know them. It is possible for the greatest maras to know the views and culminations of attainment of three initiations, but the fourth is not to be transcended by all the tathagatas. It is concealed in all the tantras, so it is impossible for the maras to know, and they will leave in shame. If no response occurs even when questioned, it is a meditative concentration of visual appearance and should be allowed natural expression. Ifit knows the fourth initiation's view and culmination of attainment, and grants prophecy according to the Dharma, it is anir.rniir).akaya, and one should offer a ritual feast and maQ.c.ialas, and request the attainments. lhat is protection from the outer obstacles by means of the four tests.

2. Protection by means ofthe signs ofthefour initiations ..• and come if the signs are not known. Protection is through knowing. Even when the outer maras have been defeated by those previous methods, if the signs are not known, the inner maras will come and cause the four obstacles. [304] Protection is through knowing the signs of the four initiations. lhis consists of three topics.

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a. 1hej0urroot9~ It is taught: Press the gathered five with the tip, and make an e for a Veda with thumb and third finger. With the mudra of sublime enlightenment, symbolize space with the forefinger. 1he sign of the vase initiation is to gather the five fingers of the left hand and press them with the right forefinger.1his is the sign of having obtained the six, which are the five initiations of pure awareness, which are to be gathered, and the initiation of the master, who gathers. Mentally ask, "What is this?" If that is known, show the sign of the secret initiation. Join the tips of the left thumb and third finger, making the triangular form of the Indian letter e. 1his is the source of the Q.g Veda, which is the fourth Veda, and the sign of the enlightenment mind placed on the tongue. Ask, "What is this?" If that is known, show the sign of the third initiation. Hold the right forefinger in the left fist. 1his symbolizes the arising of the meditative concentration ofblissful emptiness, sublime enlightenment through the union of method and wisdom. Ask, "What is this?" Ifthat isknown,show the sign of the fourth initiation. Extend the right forefinger and point into space. 1his sign symbolizes the dharmakaya in great bliss, which is a single taste with all phenomena, like space. Ask, "What is this?" If it is a mara, it is impossible for it to know. If it knows, request the attainments because it is the chosen deity. If one forgets the root signs, having been overcome by the majesty of the greatest maras, the following should be shown.

b.

1hebranch9~

It is taught: Show the five fingers individually, clench the vajra fist, [305]

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show the three-pronged vajra raised, and symbolize space with the forefinger. For the first, extend the five fi.ngers of the lett hand directly at the left shoulder and hang them down. lhis is the sign of having obtained the five initiations of pure awareness. For the second, join the lett thumb and forefinger at the heart and hold the remaining fingers. lhis is the sign of the enlightenment mind not parting from the tongue. For the third, press down the lett little finger with the thumb and point the three middle fingers raised up directly at the left shoulder. lhis symbolizes the triad of melting, bliss, and nonconceptual awareness at the time of the initiation of primordial awareness dependent on an embodiment of wisdom. For the fourth, raise the wrathful pointing gesture at the heart. lhis symbolizes the space of the dharmakaya in great bliss. If one is overcome by the majesty of the maras and forgets those, the following should be performed.

c.1hefourvocalsigns [lhe channels] "kala fa a" are present in the four directions of the top of the head. lhis is the sign ofhavingobtained the vase initiation by means of the stream of water poured through the top of the head. lhen "ya ra la wa." lhese are the channels within which the vital winds of the four elements circulate from the throat. lhis is the sign of having obtained the secret initiation by tasting the enlightenment mind there. lhen show the sign"e va171 maya." E is the embodiment ofwisdom and the channel ofgeneral beauty. 173 ~a171 is the embodiment of method, and the mouth of his lord ofthefomi/y. 174 From ma comes the fire of mahdrdga, or great passion, and incited by it, the enlightenment mind flows. [Ya] is vdyu, m or vital wind. When the slowly-circulating vital wind fills the entire body [with the enlightenment mind], the primordial awareness of blissful emptiness arises. lherefore, this symbolizes obtaining the third initiation. lhen "o111 a/; hurrt 0171." 0111 is the body. AI; is the speech. Hu111 is the mind. 0171 is the vital wind that pervades all three-body, speech, and mind. [3o6] lhrough targeting their key points, the real nature pervading

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all phenomena is actualized. 1herefore this is the sign of having obtained the fourth initiation. 1hus it is taught: 1he four should be known as fourfold. Protection from obstacles is certain. Since there are four syllables for each of the four initiations, these symbolize the sixteen sections of the initiations. Without doubt, by means of these protection from obstacles is certain. 1hose are the presentation of the sixteen protections, eight each for those who are over inclined toward method or wisdom.

III. 1hefourteen protections for the three yogins in common 1he protections for the yogins who are over inclined toward method or wisdom have been explained, but for the yogin of unity, there are both those who are over inclined due to devotion and due to experience. The first are devoted to the Dharma that presents unity, and engage in aspects of both the elaborate and that which is free from elaboration. For the second, whatever method is meditated on, the experiences of unity predominantly occur. Protection from contamination, obscuration, and loss of the seminal drop. For the three persons such as these, it is necessary to protect mainly from six contaminations during the first gathering of the essential constituents, six losses of the seminal drop during the middle one, and two obscurations during the final one.

A. Contamination "Contamination" consists of three topics.

1. 1he person to whom it happens For the person of medium faculties who has obtained initiation and oral instructions from a master, who stays in isolation meditating during four

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sessions and so forth, and whose pure awareness has become clear, this happens when the causes of contamination have previously occurred in the last life and the six circumstances of contamination are encountered in this life. 1his is similar to yogurt, newly healed flesh, or a mirror from which tarnish has been removed. Otherwise, it does not happen to the person of superior faculties who has love, compassion, and the enlightenment mind, and is determined in the view. [307] But it also does not happen to the person ofinferior faculties who is careless with body, speech, and mind and who stays anywhere and associates with any companion. 1his is similar to a scab or a dirty mirror. Some persons have also not accumulated the karma in the last life that gives rise to contamination in this life, and the harmful consequences of contamination are not produced even when they encounter the six circumstances of contamination in this life. 1hat is the advantage of not having prior causes. For example, if no seed is present, a sprout will not appear from water, manure, and so forth. Even with prior causes, if the six circumstances are avoided, the harmful consequences ofcontamination will not occur, like a seed without the circumstances of a field and so forth

2 Contamination arisenfi·om a combination ofcauses and circumstances 1his has four topics. a. The essence ofcontamination As a result of the combined causes and circumstances of contamination, physical and mental suffering is produced, the life force is robbed, and the arising of meditative concentration that has not arisen, and the enhancement ofthatwhichhas, is prevented. Why is this called "contamination"? It is called "contamination" because it obscures and obstructs meditative concentration, like the sun obscured by clouds or the eyes obscured by cataracts.

b. Classification ofcontamination 1his consists of both classification of object and classification of degree.

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1) Classification ofobject lhis has a) b) c) d) e) f)

six topics: Contamination of sacred commitment Contamination ofevil spirits Contamination ofbad companions Contamination offood Contamination of place Contamination of a corpse

a) Contamination ofsacred commitment lhis is the damage of any of the root and branch sacred commitments through the dependently arisen connection ofhaving disturbed the mind of the master, and from disrespect.

b) Contamination ofevil spirits lhis is harm by evil spirits due to the circumstance of haunting by ghosts and so forth, or from the circumstance of valuables connected with a ghost, or from sleeping in a dangerous place.

c) Contamination ofbad companions lhis is illness, suffering, damage of meditative concentration, and so forth, from associating together with people who have damaged sacred commitments, damaged vows, and those in whom sins have accumulated, such as cripples!76 [3o8]

d) Contamination offood lhis contamination depends on having eaten food that was touched by the hand of an unclean person, such as one with damaged sacred commitments, one who has performed sins, a widow, or a spiteful person, or that has come from something unclean.

e) Contamination ofplace lhis comes from staying for a long time at the place of one who has performed sins, or where many living beings have been killed, or from staying at a site where various tragic events have occurred, such as hauntings, incest, or epidemic.

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f) Contamination ofa corpse lhis comes from staying beside a common person as he stops breathing, and with whom one is not in harmony, or with whom one has no Dharma connection and different sacred commitments, or from handling an unclean corpse, such as that of a leper. c. Classification ofdegreem lhe fust is great contamination. lhe middle four are medium. lhe last one is small.

d. The signs ofcontamination lhis has two topics.

1) Signs in dreams lhe three degrees of contamination can be understood in dream experiences. It is a sign ofbeing struck by contamination of the sacred commitments if one dreams such things as being reprimanded by the master, he turns his back, one follows him but does not arrive, the loose pages in books are mixed up, the form of the chosen deity is covered with filth, the master is stuck in mud, and so forth. It is contamination of an evil spirit if one dreams of obstacles beginning, being crushed/78 hail and meteors falling, a great river in turmoil, the sun and moon falling to earth, being snarled at by a repulsive creature, and so forth. It is contamination of companions if one dreams that one's body is dressed in black clothing by a companion, covered by filth, or that lice, bugs, and so forth come out from another's body and cover one's own

body. [309] It is contamination of food if one dreams offood that is ash-colored, or filled with unclean insects, and so forth. It is contamination of place if one dreams that the place where one is staying is filled with unclean things, such as filthy, murky water. It is a sign of being struck with the contamination of a corpse if one dreams of a corpse rising and laughing, flames blazing from its mouth, or of unclean acts related to a corpse. Of these, by examining the unclean and frightening forms, it is a great

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contamination if they affect the body, a medium one if they adhere to the clothing, and a small one if they affect the residence.

2) Signs f!.fexperiences It is a contamination of the sacred commitments if the mind is actually unclear, the thoughts do not turn toward virtue, one is hit or reprimanded by the master, and so forth. It is a contamination of the maras if an evil spirit actually initiates an obstacle. It is a contamination of companions when one actually becomes unhealthy, angry, meditative concentration is contaminated, and so forth due to meeting with companions. It is a contamination of food when one actually becomes ill just on eating food, and meditative concentration becomes dull or agitated, and so forth. It is a contamination of place if just by staying in that place one's practice of virtue is harmed by the production of sickness and suffering, or by meaningless distraction and so forth. It is contamination of a corpse ifby merely handling the corpse one feels unwell, meditative concentration becomes unclear, and so forth. Of these, if one is struck by great contamination, the mind becomes despondent, and one will be reborn in the lower realms. lhe medium one causes the body to be heavy, makes one angry, and produces various sufferings. Even the lesser one robs and damages meditative concentration.

3. How to remove contamination lhis has three topics: a. Removal of great contamination by means of initiation [ 3 1 o] b. Removal of medium contamination by means of a ritual feast c. Removal oflesser contamination by means of bathing a. Removal t!,(great contamination by means f!_(initiation Take initiation from the master ifhe is living, and ifhe is not living, from a qualified companion. If there is no one, construct the mal).~.ala oneself and take it by means of the self-entry. lhat can revive all the sacred commitments.

b. Removal t!,(medium contamination by means t!,(a ritualfeast At a special time, such as the twenty-ninth day, gather together the vajra

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relatives, who are the 9akas and 9akinis ofsacred commitment, and please them with the offering of a ritual feast. c. Removal oflesser contamination by means ofbathing lhis has three topics: I) Removal of the great contamination of evil spirits 2) Removal of the medium contamination of evil spirits 3) Removal of the lesser contamination of evil spirits

1) Removal ofthegreatcontamination ofevil spirits by bathing Carefully clean an isolated residence. Place there a mai)Qala of nine heaps, and so forth. Place on it a vase with the characteristics, with the neck tied. Use a fresh tree leaf as the lid-ornament. Fumigate it with tree-gum resin. Pelt it with white mustard seeds. Pour inside it the fifteen common substances, the three sets of fi.ve.' 79 Fill it with fragrant water. Pour in the exceptional substances, which are the ashes from a fi.erce fire ritual, black aconite, powdered human bones, and white mustard. Arrange on top of the lid-ornament a Dharma conch shell in which fragrant water has been poured, and on top ofthe vessel, a vajra, together with thedharal)i thread. Arrange the five offerings and one sacrificial cake. Holding the dharat)i thread, one should then completely meditate on the yoga of the special deity. lhen imagine that the vase instantly disappears, and from emptiness a moon mat)Qalaappears, on which is a bhru1'(1, which becomes a vase of jewels with the characteristics. Inside the vase, from the complete transformation of the five medicinal plants, the vowels such as a become a moon. From the complete transformation of the five precious substances, the consonant-syllables such as ka become a sun. [311] From the complete transformation of the five grains, a hul'fl on top of the moon and sun becomes a vajra marked with a hul'fl. lhe complete transformation of these into one produces the blessed one, the enlightened-mind vajra, Ak~obhya, with bone and jewel ornaments, and one face and two arms. lhe father holds a va jra and bell, and the mother holds a skull-cup and curved knife. At the same time as this, imagine that one's own special deity, whoever it is, is produced inside the Dharma conch shell above. At the same time as the primordial awareness aspects enter both, there are the bless-

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ings of enlightened body, speech, and mind, the bestowal of initiation, the crowning of the special deity by Ak~obhya, and the crowning of Ak~obhya by Ak~obhya. Make offerings and praises to them both. Offer sacrificial cakes to the twenty-four bhiita spirits-the three sets of eight. lhen imagine that light rays from the string of beads [with which the mantra] of the special deity is recited mount the dharaQi thread, pass through the center of the vajra, and by merely urging the special deity, a stream of the five nectars of primordial awareness flows from his pores, fills the offering vessel, and then flows inside the vase. It descends through the head of the Ak~obhya who is inside the vase, and then from his pores the white nectar of the five types of primordial awareness continues to drip. Recite 108 mantras, or 1,oo8, and at the end imagine that the vase is full. lhen imagine that the deity of the Dharma conch shell melts into light, filling the offering vessel. By then pouring it into the vase, the Ak~obhya of the vase melts into a particle-sized Ak~obhya. Practice in this way during four sessions, for a period such as three days and nights. If one then bathes [with the vase water] during the three periods, preceded by the recitation of auspicious verses and the heart mantra of the special deity, all six contaminations, such as the great contamination of evil spirits, will be removed. ~12.]

r

2) Removal ofthe medium contamination ofevil spirits For the medium contamination of evil spirits, use the ash from an extensive fire ritual in addition to the common substances.

3) Removal ofthe lesser contamination ofevil spirits For the lesser, use the ash of a peaceful fire ritual. To break a local epidemic, use the ash of a powerful fire ritual.

In general, all six contaminations are also removed by means of initiation. lhey are also removed by gathering together at a special time the vajra relatives, equal in number to the deities, and correctly holding a ritual feast. lhey are also removed by bathing alongwith much recitation of mantra.

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a) The day mold ritual Contaminations are also removed by means of clay sdtsa molds. Make a suitable number of clay molds, such as 108, by means of an appropriate ritual using pure soil. Arrange ten or more vajra relatives with pure sacred commitments in a row according to age. Have the vajra companions, in the order of their ages, each offer a mat~4ala to everyone, each of them also confessing and purifying each of his own transgressions of sacred commitments. lhen, with the clay molds resting in a container, one should offer the clay molds to them in order, beginning with the oldest vajra relative, and say, "Please purify this transgression of sacred . " commitment. He will also reply, "May that transgression of sacred commitment (by so and so) be purified!" and will place the clay molds on the crown of one's head. One should also bow the head each time. lhe same should be done to all of them. In front of thevajra relatives, one should then offer amar;4ala to each, and say, "Please purify and cleanse my transgressions of sacred commitment, and the contamination." lhey should also discard half the clay molds in a stream and leave half in an isolated place. In the words ofthe great Lord ofYogins, "lhis will purify all transgressions of sacred commitment:' (313] Otherwise, contaminations are also removed by saving the lives of living creatures, and by the hundred-syllable mantra. lhey are also removed by means of vocal confession. Offer a mar;4ala to the master or to the vajra relatives, and say this three times: "Vajra holder, or children of good family, please know this. I, a vajra , 'because of the power of karma holder called by the name '_ and the afflictions throughout beginningless saq1sara, have made transgressions of the sacred commitments such as this. In the presence of the great vajra holder and all rhe buddhas and bodhisattvas, I acknowledge and confess all the accumulated downfalls and transgressions, whatever they may be. If acknowledged and confessed, I will live in contentment, but if not acknowledged and confessed, that will not be so." lhe recipient asks, "Do you see the transgression as a transgression?" One replies, "I see it."

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"Will you henceforth refrain?" "I will refrain." "It is done." "Good." lhis is the common intention of all siitras and tantras.

b) 1hefire ritual Contamination is also removed by a fire ritual. For this, place stronglyburning charcoal in a new clay vessel that has not been used for anything else. In front, place only black sesame seeds, which are the material to be burned. lhen imagine oneself as the special deity. Imagine inside the blazing fire a lotus and a sun, on which is a black hurtz. From its complete transformation appears a ravenous 4aka with a blue body, one face, two arms, three eyes, and a thick, coarse body. He holds a vajra and a bell with his crossed hands, and his little fingers are linked. [314] His forefingers are raised up. His orange mustache, eyebrows, and hair swirl upward. His mouth is open and blazing with fire. He has a lower robe of tiger skin. lhe primordial awareness aspect enters. lhe blessing of enlightened body, speech, and mind occurs. Initiation is bestowed, and one is sealed with the lord of the race. Offerings are presented. Imagine that the wind m~4alas at the soles of one's feet vibrate. lhe fire in thelower abdomen blazes. Driven by the fire, the six-realm syllables of the bhaga dissolve into the hti-7!1- at the heart. From it emerge countless black ka7f1.s, the seed syllable of the sins, which are driven through the path of the pure vital wind oflife by the vital action winds and emerge from the right nostril. lhey change into scorpions and dissolve into the black sesame seeds. Cast the sesame seeds with the thumb and ring finger, while reciting

"O'Ifl vajra rjdka kha kha khahi khahi sarvapdpartz dahana fdntirtz kuru svdhd," and imagine that they are devoured in the 4aka's mouth with the nature of blazing fire. Imagine that absolutely all habitual propensities for the birthplaces of the six realms are purified. It is said that this should be done without counting the number. But it is taught that, if counted, the efficacy is very great.

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Do this until signs of the purification of sins occur in a dream, such as many impurities coming from the body, vomiting, bathing, or wearing white clothing. 1his is taught in the /!a jrat/tika Tantra. 1his is done in common by both people for whom the experience of purifying the places has arisen, and those for whom it has not arisen. 1his is also superior for eliminating the suffering of the unceasing purification of the places, and so forth. 180 If this is done by people for whom the experience of purifying the places has not arisen, and by those who have not felt what has arisen, they will have the confidence of not going into the lower realms. [31 s] Foronewhohas passedaway,ifthe nameisknown, produce [the deity] from the first syllable of the name; ifit is unknown, produce it from ani. While mindful of the hiPrz in his heart as being the five aggregates, the five afHictions, or the five elements, perform the visualizations as for the living. If the sesame is placed in a circle on a name-board, cloth, or bone, and burned while reciting the mantra, the sins will be purified. 1he signs of purification are the same as for the living. It is said that, in cases of very great sin, many creamres will acmally appear and not allow this to be performed. Lord Gonpawa said, "Since this has very great blessings, it is needed for both the removal ofcontamination and the elimination of the unceasingpurification of the places."181 It is said that it is fine to also perform this at times other than those two simations, and to teach it separately at an urgent request. 1he practice of the extensive fire ritual with eighteen components can be known elsewhere. Because these experiences mainly cause obstacles during the first gathering of the essential constiments, the elimination of contamination is crucial. 1hose practices free one from the obstacles of the first gathering of the essential constiments, a sublime meditative concentration arises, and, when the visual appearances and audible appearances become stable, one arrives at the middle gathering of the essential constituents.

B. Loss ofthe seminal drop If the seminal drop deteriorates during the middle gathering of the

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essential constituents, this will be an obstacle to meditative concentration because the support will have deteriorated. Protection from this is referred to by "protection from loss of the seminal drop." lhis consists of two topics.

1. 1he six wsses This has six topics: a. Loss due to the arousal of bliss and the filling of the channels b. Loss in a dream due to an evil spirit and habitual propensity c. Loss due to the confluence of an illness and water d. Loss due to the arousal of passion caused by the catalyst of the female embodiment of pure awareness e. Loss by natural deterioration due to disagreeable food [3 r6] f. Loss due to the confluence with perspiration caused by activities a. Loss due to the arousal ofbliss and thefilling ofthe channels lhe clear essences increase due to the force of meditation, and by the strength of the arousal of a blissfitl meditative concentration, the drops greatly expand, greatly filling all the channel locations, like a leather bag filled with yogurt. lhey may be involuntarily lost by strenuous movement, or even by just laughing.

b. Loss in a dream due to an evil spirit and habitualpropensity With the catalyst of an evil spirit and habitual propensities acting as the causes, one may dream of associating with a previously intimate companion, and lose the seminal drop during sleep. c. Loss due to the confluence ofan illness and water

With cold forming the catalyst, one may lose the seminal drop in conjunction with the urine.

d. Loss due to the arousal ofpassion caused by the catalyst ofthe female embodiment ofpure awareness Due to seeing the form of the female embodiment of pure awareness, hearing her voice, or seeing others engaged in passionate behavior, passion may arise and the seminal drop may be involuntarily lost.

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e. Loss by natural deterioration due to disagreeable food Without any other catalyst, the seminal drop may be naturally lost by partaking of provoking foods, such as rancid meat.

£Loss due to the confluence with persph-ation caused by activities Due to sudden intensely enervating activities, or sweltering in the sun or by a fire, the bodily perspiration acts as a catalyst, and the seminal drop may be lost through the pores.

2. Techniques for protection.from that This has six topics.

a. Protection.from loss.from thefilled channelf Protection is by means of the six actions, the calm and the intense vocal inhalations, the four animal actions, and especially the forceful hu'fl'l, and so forth.J82. Moreover, it is said that if one becomes accustomed to the extreme stare and the mudra of the liberated lion, it is impossible to lose the seminal drop.

b. Protection.from the second loss Mix together well the four ingredients ofblack tree-gum resin, unspoiled human brains, ashes from burned white mustard seeds, and unspoiled menstrual blood. [317] Furthermore, pour the white mustard seed into a hot iron skillet, stir it with a pestle until the gloss fades, and pour in and stir the tree-gum resin. lhen remove it and let it cool. After pouring in and blending the brains and blood, make pellets each about the size of a pea. In the evening, if the genitals and the waist are encircled with the paste from mixing those pellets in the palm of the hand with saliva or urine, one will definitely be able (to retain the seminal drop]. Or else make twenty-one vajra knots in three braided black threads spun by a young and innocent girl untouched by mundane activities. After many heart mantras of the special deity have been recited by oneself or another, tie it around the waist. Or else powder into pure water the bones of a warrior slain in battle, and smear it on an area about the size of a small mirror below the navel. Or crush thoroughly in saliva or beer the fresh bones of a cremated corpse, and smear it over the entire body. Ifthe seminal drop is lost during

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sleep, let the penis hang without support between the thighs, and train the body to sleep in the sitting position with the knees raised. Furthermore, the Tantra ofVajrapti.T;i's Initiation says: In saffiower oil or saffron, boil the thread spun by a youth, and tie it in seven knots. If one recites I,oo8 mantras of pure awareness in the evening, and ties it around the waist, this will always retain the semen of meditators.183 lhis is the meaning: lhree threads woven by a young girl who has not been touched by involvement with men should be braided together, tied in seven "three-loop" knots, and gathered around one's waist. Boil this in shdlac or saffron. [318] While it is boiling, it should not be touched by a woman. When it has been boiled, tie it in seven "three-loop" knots. During the evening of an odd-numbered day in any month, recite this fifteen-syllable mantra of pure awareness I,oo8 times: "O, Jukra dhara dhara bhanda mi si thar te svaha." If the spittle is scattered on that and it is tied around the waist, one will definitdy be able [to retain the seminal drop]. Ifmuch oftheseminaldrophas been lost, stop speaking and recite this same mantra constantly for a suitable number of days and nights, and it will be impossible not to be able [to retain it]. For protection from loss due to habitual propensity, scrape the dirt from the collar of the woman toward whom one has a habitual propensity, or if that cannot be obtained, from that of a young girl who has not had relations with a man, and tie a packet of it around the waist and on the shoulders. lhen mix together that dirt with saliva in the palm of the hand, and put it in both nostrils. Spread it on the orifi.ces of the sense organs, such as the eyes, and also over the entire body. Block the right nostril, and breathe out through the lefi:. c. Protectionfrom loss due to illness If the seminal drop is lost due to an illness, one should resort to nutri-

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tious food. Take powders of the three hot herbs184 on an empty stomach. Resort to good beer, sparkling water, fresh fermented grain, or medicinal butter of the five roots, and so forth. Wrap the genitals and waist with a warm garment, such as the pelt of a wild animal. Stand up, and apply five or seven treatments of moxibustion at the points where the elbows reach. 1his will definitely alleviate it.

d. Protection.from thefourth loss 1he special protection is by means of the six actions and the extreme stare. Fumigate all the orifices of the sense organs with the smoke of treegum resin. Place the egg of a hawk in a small container and attach it to the genital area. Attaching the egg of a new mother goose can also provide protection. Also, one may thoroughly crush the fully ripened flowers and fruit of what is known as the jarche or the mantang jinbu, and also as the chalungpa or the jedrokpa.185 [319] Add this to milk and mash it so that it becomes like yogurt, and take it on anemptystomach.lhese foods and herbs are the best protection. Ifthose are unable to provide protection, there is a different protection. Visualize oneself as the deity GyalwaDampa, with all body hair plucked and pale ash in color. 1he body is naked and smeared with the ash of cattle dung, and a coconut filled with cattle dung is held in the left hand. 1he right holds a peacock feather covering the genitals. While meditating in that way, continually recite "01rz arihandha tshug tshug tshug."' If done a little too much, the bliss mayvanish, so apply this to experience. Protection from the last two losses is no different from what was presented before in the context of resorting to the nectar of food and behavior. 1his mainly causes obstacles during the middle gathering of the essential constituents, so the protections are extremely valuable.

C. Protection.from obscuration 1he obstacle during the final gathering of the essential constituents is referred to as "obscuration." 1his includes two topics:

Part One: The Path ojS111{1StiraandNiruti1)a in Common I.

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Identification of obscuration How to protect from it

1. Identification ofobscuration lhis consists of both obscuration of the afflictions and obscuration of knowledge. The constant stream of ordinary thoughts is the first, and the eight flawed experiences are the second, even though they are meditative concentrations.

2. How to protectfrom it Protection from the obscuration of the afflictions is by the three paths o.. eliminating entry and so forth because, when the mind is focused on any suitable reference point, the poison of the constant stream of thoughts is extracted. [ p.o] Protection from the obscuration of knowledge is by producing the three flawless experiences through the key point of natural expression. If the flawed experiences have been recognized as meditative concentrations and allowed natural expression, but the flawless have not arisen, the techniques for them to arise should be known as they were presented in the section on the six oral instructions. When the two obscurations have been removed by those protections, one is freed from the obstacles of the final gathering of the essential constituents, and the transcendent path is actualized. For now, those points present the fourteen protections in common, so that the thirty general protections have been presented. lhus the path of saipSii.ra and nirvii.J].a in common has been presented by dividing the treatise into seven sections.

PART

Two: 1heMundanePath

Now for the presentation of the mundane path of bringing the wheels into sync. lhe treatise teaches this in seven sections, but there is both a general classification of the path and the meaning of the words.

CHAPTER ONE:

A General Classification ofthe Path

1his has two topics: I. The three modes of guidance II. The two modes of progression

I. 1be three modes ofguidance The three modes of guidance that are like a captain are: A. Guidance on the path by the vital wind B. Guidance on the path by the essential constituent nectars C. Guidance on the path by the channel syllables 1he reason these are like a captain is that, although a ship and much other equipment are required to recover gems, without a captain they will not be recovered. 1he captain is the main requirement among them. Likewise, there are various techniques for progress on the path, but without these three modes of guidance one will be unable to progress on the path because they are the main requirement on the path. "Guidance" refers to the mind, this pure awareness, becoming more and more exceptional. 1hese three are demarcated by the three gatherings of the essential constituents on the mundane path and by the four initiations on the transcendent path A. Guidance by the vital wind On the mundane path and below, during the first gathering of the essential constituents, one is guided on the path by the vital wind that brings harm. [321] By the force of meditation, the vital wind goes into all the channel locations, and when the channel knots are released, pains of

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the channels and vital winds occur because the channels have not been refined before. 1his is like the harsh winter wind. During the middle gathering of the essential constituents, one is guided on the path by the vital wind that is neither beneficial nor harmful. By the force of familiarity with meditation, when the channel knots are greatly released and the vital winds and mind are somewhat clear, the pains of the vital wind are somewhat alleviated. 1his is like the spring wind of reduced harshness. During the final gathering of the essential constituents, one is guided on the path by the beneficial vital wind. By the force of stable familiarity, when most of the channel knots are released and the vital winds and mind are extremely clear, the harmful pains of the vital wind never occur, and many benefits of meditative concentration arise. Since the vital wind is able to remove all harm, such as disruption of the elements in the body, it is like the summer wind, without harshness. 1hat completes the mundane path. 1hen, on the transcendent path, there are four culminations of attainment. For the first culmination of attainment, during the six levels included in the vase initiation, one is guided on the path by the taintless vital wind. 1hat vital wind produces a taintless body and a nonconceptual mind, and creates the dependently arisen connections for beholding the nirmil~akaya.

For the second culmination of attainment, during the four levels included in the secret initiation, one is guided on the path by the vital winds of the five powers. Since the five, such as the vital wind of earth, have become powerful in the central channel, one is not overcome by harm from the five elements, and [the five vital winds] create the dependently arisen connections for beholding the vast domains of the sambhogaka ya. For the third culmination ofattainment, during the two levels included in the initiation of primordial awareness dependent on an embodiment of wisdom, one is led on the path by the vital winds of the five forces. When the five root vital winds become forceful in the central channel, one becomes able to emanate the five elements externally, and so forth. [32.2.] 1his creates the dependently arisen connection for the shaking of ten trillion vast domains of the dharmakaya, and so forth.

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For the fourth culmination of attainment, during the fust half of the thirteenth level of the fourth initiation, one is guided on the path by the strength of the total dissolution of the vital winds of life and exertion. All the pulsations of the vital winds dissolve in the central channel, transforming into the vital wind of primordial awareness alone, which transforms into the svabhavikakaya.

B. Guidance by the essential constituent nectars During the first gathering of the essential constituents, one is guided by the essential constituents that have not been separated into clear essences and impurities. At that time one is unable to separate the clear essences and the impurities because control of the vital wind has not been obtained. Because of that, meditative concentration is unclear and unstable. It is like a tarnished mirror. During the middle gathering, one is guided by the essential constituents that are somewhat clear. At that time one is able to separate the clear essences and the impurities because some control of the vital wind has been obtained. Because of that, meditative concentration is clear and the visual appearances are stable. It is like a mirror somewhat free of tarnish. During the final gathering, one is guided by the essential constituents that are mostly clear. At that time the malleability of the essential constituent nectars occurs because one has obtained control of the vital wind according to one's wishes. Because of that, meditative concentration becomes clear without regard to meditative equipoise or postmeditation. It is like a mirror free from tarnish. lhat completes the mundane path. lhen, on the transcendent path, one is guided on the path by the clear essences during the six levels of the vase initiation. At that point, when the body is crazed by bliss and one swoons, the experience of not recognizing oneself and others arises, and control of the vast domains of the nirmii.Q.akaya is obtained. During the four levels of the secret initiation, one is guided on the path by the quintessence of the nectars. [lhere is a rising and stabilizing of] the five nectars and the ability to enjoy the six tastes, and one obtains control of the vast domains of the sambhogakaya. [323]

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During the two levels of the initiation of primordial awareness dependent on an embodiment of wisdom, one is guided on the path by the great clear essences. Unimpeded paranormal ability arises because control of the clear quintessence of the clear essences of the mudra has been gained, and control is obtained of the vast domains of the dharmaka ya. 1hen, during half of the thirteenth level [of the founh initiation], one is guided on the path by the great clear quintessence of the clear essences. From the master who is the combined quintessence of the sugatas of the three times, one takes the initiations that are the dissolution of the four pulsations, and control of the vast domains of the svabhavikakaya is obtained. After the pulsations of the nectars dissolve, they become the sublime clear essences in the central channel and transform into the omnipresence of enlightened mind, the dharmakaya, and the five types of primordial awareness. 1hen, since both the vital wind and the nectars target the key points in the channels and syllables, [the next topic is presented].

C. Guidance by the channel syllables During the first gathering of the essential constituents, one is guided on the path by the syllables that arise as indefinite confusing appearances. At that time the visual appearances of the six realms and so forth are clear duringmeditative equipoise but unclear duringpostmeditation, and arise in sequence or not in sequence, so that all experiential appearances arise as confusing appearance. During the middle gathering, when one is guided on the path by the syllables that arise as certain visual appearances, all the experiences, such as the visual appearances, are infallibly seen, and arise clear and stable. During the final gathering, one is guided on the path by those that arise as extremely certain lucid appearances. Because those syllables have become supremely malleable, one is unimpeded in the cognition of the six subsequent mindfulnesses. 1hat completes the mundane path. Moreover, on the mundane path and below, the force of the syllables is impure, and so if they arise by themselves, they arise, but they will nor arise when purposely focused on. [32.4] On the transcendent path, their force is pure, and they change into various channel syllables. When the

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vital winds and mind gather in these, one is able to display various physicalforms. lhen, on the transcendent path, during the six levels of the vase initiation, one is guided on the path by the somewhat pure force of the syllables. At that time unimpeded miracles occur, and the dependently arisen connections are created for beholding the body maQ<;lala. During the four levels of the secret initiation, one is guided on the path by the mostly pure force of the syllables. One knows the languages of the six realms, teaches Dharma in their languages, and so forth. lhe dependently arisen connections are created for beholding the bhaga mat~<;lala. During the two levels of the initiation of primordial awareness dependent on an embodiment of wisdom, one is guided on the path by the greatly pure force of the syllables. At that time one is able to display unimpeded miracles and to remember the previous lives of oneself and others. lhe dependently arisen connections are created for beholding the mar:t<;lala of the enlightenment mind. During half of the thirteenth level [of the fourth initiation], one is guided on the path by the totally pure force of the syllables. One possesses qualities such as the retraction of the penis into the pelvic cavity. lhe eight qualities of power and wealth occur.186 One is able to display many miracles, such as earthquakes and breaking the pride of Mara. lhe dependently arisen connections are created for beholding the absolute mar:t<;lala. As [the VajraLines] says: "lhe three worlds are seen in the place of the mudra." lhen, after the pulsations of the syllables have dissolved, they become the indestructible syllables, and the dependently arisen connections are created for the attainment of the svabhavikakaya. II. The two modes ofprogression Now there are the two modes of progression on the path, which are like way stations. In the context of conformity with the Vehicle of the Perfections and scripture, this includes two topics: A. Progression according to the five paths B. Progression on the path according to the thirty-seven factors conducive to enlightenment [32.5]

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1he reason these are like way stations is that, for traveling to the Vajrasana, 187 the intermediate way stations are temporarily indispensable, but are unnecessary after arrival at the Vajrasana. Likewise, until buddhahood has been obtained, these two paths are also indispensable for progression on the path, but are unnecessary after obtaining buddhahood.

A. Progression according to thejive paths 1his has five topics. 1he path ofaccumulation consists of four topics, 188 which are the paths of the four initiations. 1he path of accumulation also consists ofthe outer, inner, secret, and reality paths of accumulation, which are the causes for the arising of the experiences of the view, the types of primordial awareness during warmth. 1he four experiences of the view that arise from meditation on those paths are the types of primordial awareness during warmth on the path of application. 1hese are the warmth preceded by thought, that of the gathering ofthe nine essential constituents, and that of the blazing drops. 1hese are the three (great, medium, and lesser) warmths. 1he reason for this is that it is easy for thoughts to arise during the first, and so the experience of the view is lesser. It is difficult for thoughts to arise during the second, and so the visual appearances are stable, outer and inner bugs are eliminated, 189 and the confidence of not going to the lower realms is obtained. 1his is also termed "the medium forbearance" in the common vehicle. It is very difficult for thoughts to arise during the final. Because the essential constituents are dear, the three (outer, inner, and secret) dependently arisen connections also create the dependently arisen connections for the cognition of the six subsequent mindfulnesses and the beholding of the nirmal)akaya. It is certain that the culmination ofattainment will be reached in this lifetime. 1his same stream of great warmth continues as peak, forbearance, and

suhlime among phenomena. As forpeak, the outerpeak is the primordial awareness ofgreat warmth. 1hrough familiarity with this, the vital winds and mind gather at the lower tips of both the rasana and lalana. 1his is the outer peak of existence, which is the pinnacle of the mundane path. (32.6] Second is the

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inner peak. From there, the vital winds and mind move to the end of the central channel, the external-shape a, which is the lower end of the transcendent path. At about that point, a fearless forbearance of emptiness arises in regard to the previous realization of the emptiness ofbirthless phenomena. Above that, sublime amongphenomena arises. lhis consists of two topics. Since the vital winds and mind have gathered in the central channel, there is thesublimeamongphenomena in which the phenomena of s~sara consisting of the thoughts of subject and object, which are to be abandoned, are transcended. And there is the sublimeamongphenomena in which the phenomena of nirvil)a, which are to be accepted, are perfected. lhis is the great sublime among phenomena because there is an unimpeded ability that is the cause for the production of a taintless body and a nonconceptual mind in the next instant. Thus the mundane path is completed by both the paths of accumulation and application. After that is the transcendent path. lhe outer signs, inner signs, and signs of reality arise in the vital wind, the drops, and the mind. With the first of the thirteen sets of three, there is the path of seeing. With the eleven sets of the three signs, there is the path of meditation. With the thirteenth set of three, there is the dissolution of the four pulsations, the ultimate path.

B. Progression according to the thirty-sevenfactors conducive to enlightenment Progression on the path according to the second topic is progression in a different way than that of the Vehicle of the Perfections because the key point is the swiftness of the path. Moreover, since the vital wind is crucial during the first gathering, the four bases for the miraculous, such as the miraculous base of the vital wind of earth, are used as the antidotes for appearances rising up as the enemy, such as the arising of passion and aversion toward attractive and unattractive objects. During the middle gathering, the four applications of mindfulness are the antidotes for emptiness rising up as the enemy, which is the cessation of visual objects. During the final gathering, the

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four perfect renunciations are the antidotes for swooning with bliss. lhese twelve complete the mundane path. [32. 7) lhen, on the transcendent path, the dependently arisen connections of the channels of the body are mainly created up through the sixth level. lhis is the seven branches of enlightenment because the seven of the four channel mansions and the three principal [channels) are seen. During the [next] four levels, in the context of the dependently arisen connections of the vital wind being foremos\.one progresses on the path by means of the five powers because the five vital winds have been drawn under control in the central channel. During the [next] two levels, in the context of the gathering of the vital winds and mind as the dependently arisen connections of the nectars being foremost, one progresses on the path by means of the five forces because the vital winds of the five elements, and the enlightenment mind, have become forceful in the central channel. During half of the thirteenth level, in the context of the supported mind being foremost, one progresses on the path by means of the eight branches of the noble path because at that time the eight types of consciousness become the uncommon immediate cause of the creation of the five types of primordial awareness. lhus the transcendent path is completed by twenty-five factors conducive to enlightenment. lhose explanations are in conformity with the Vehicle of the Perfections and scripture, so that by a thorough comprehension of all the paths being free from exaggeration and denigration, no doubt will arise about the path.

CHAPTER Two:

1he Meaningofthe Words

Now, to explain the meaning of the words in sequence, the treatise is fiist divided into seven sections for the mundane path: I. lhe brief presentation of the causes for the arising of meditative concentration II. An extensive presentation in a condensed form III. lhe presentation of the path free from hope and fear IV. lhe presentation of the four tests V. lhe presentation of the applications of mindfulness as the cause VI. The presentation of the perfect renunciations as the result VII. lhe presentation of a final summary of them

I. 1he BriefPresentation ofthe Causesfor the ArisingojMeditative Concentration

lhjs has sbc: topks: A. lhe causes of meditative concentration B. lhe essence of medjtative concentration C. lhe benefit ofmeditative concentration [328] D. How medjtative concentration arjses E. A condensed presentation by means of the three warmths F. lhe extensjve presentation by means of the three modes of gujdance

A. 1he causes ofmeditative concentration lhjs consjsts of four 190 topks: 1. lhe presentation of the path of accumulation wjth jts benefits 2. lhe presentation of the three modes of gathering the essentjal constituents 3· lhe presentation as the three modes of the mjnd at rest 4. lhe presentation jn the context of conformity to scrjpture

1. 1he presentation ofthe path ofaccumulation with its benefits lhjs has three topks: a. lhe djvjsjons of the path of accumulation b. lhe supplemental classjfication of the path of application c. lhe djvjsjons of the jnterjm results a. 1he divisions ofthe path ofaccumulation

From the path of accumulation ••.

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lhis refers to the complete accumulation of the dependently arisen con~ nections that are the causes for the arising ofmeditative concentration on the mundane path and below. lherefore, all three modes ofgathering the essential constituents are also the causes for the arising of meditative con~ centration and are the path of accumulation. But here, in the context of the gathering of the essential constituents through exertion by a diligent person, the path of accumulation is fourfold. lhe outer~shape path of accumulation is the actual basic practices of the creation stage visualization, from the invitation of the deity and mas~ ter, who are not different, into the sky in front, and the performance of the five offerings, up until the sealing with the lord of the family. These are referred to as "the path of accumulation" because they accumulate the causes that produce the view of the three essences. lhe inner~mantra path of accumulation is from when the vital winds and mind accumulate in the location of the navel up until warmth has arisen. lhese are the path of accumulation because they accumulate the causes that produce the view of naturally arisen primordial awareness. lhe secret~initiation path ofaccumulation is from when the vital winds and mind accumulate in the space of the mother up until the arising of the primordial awareness ofblissful emptiness, because this accumulates the causes for [the view of] connateness. [ 32·9] lhe ultimate-reality path ofaccumulation is from when the vital winds and mind accumulate at the sublime pistil ofa two-decade lotus lady, who is pleasant and so forth, up until the culmination of the third ascending joy!'1 because this accumulates the causes for the meditative concentra~ tion of the utterly pure real nature, the sublime blissful emptiness. In brief; these are asserted to be "the path of accumulation" because the causes for the arising of meditative concentration are accumulated. But it is taught that if meditative concentration does not arise even when one has meditated on those paths, it has lapses into the solitary path of accumulation and is thus no different from the view of the Vehicle of the Perfections. It is taught that the experiences that arise in dependence on this [path of accumulation] are called "views" from the perspective of their instabil~ ity, "warmths" from the perspective of their small benefit on the path, "mental experiences" from the perspective of their arising in the mind,

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"familiarities" from the perspective of being empty of the stream of thoughts, "applications of warmths" from the perspective of experiences arising in the mindstream that have not arisen before, and "realizations" because thoughts are overpowered or because objects arise ashelpful.lhe journey of a yogin hegins from here.

b. 1he supplemental classification ofthe path ofapplication When that path joins with the warmth of the path of application, there are three warmths, and by the specifics of the three (lesser, medium, and great), the three gatherings of the essential constituents follow in

sequence. During the first gathering, every experience that arises is referred to as "the warmth preceded by thought;' and arises easily. 1his is the lesser warmth because it is harmed by the influence of outer objects, and thoughts of the eight worldly concerns are roughly repulsed. During the middle gathering, every experience or meditative concen~ tration that arises is referred to as "the warmth of the gathering of the nine essential constituents:' and arises with difficulty. 1his is called "the medium warmth" because it is not harmed by the influence of objects, and the suitable eliminations and acceptances are accomplished.' 92 [330] During the final gathering, every meditative concentration that arises is referred to as "the warmth of the blazing drops;' and arises with extreme difficulty. 1his is the great warmth because the influence of objects acts as an assistant of primordial awareness, both the eliminations and accep~ tances are accomplished, and the four results are achieved. c. 1he divisions ofthe interim results 1he arising of the four results, the interim qualities of those warmths, is referred to by this statement: ... the four results separate from the body, speech, and mind of an ordinary person are achieved. In general, this has three topics: 1) 1he four results that arise at the time of the cause 2.) 1he four results that arise at the first culmination of attainment 3) 1he four results that arise at each culmination of attainment

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In regard to the first, the stability of the meditative concentrations of warmth are termed "results" because the results produced by the four paths of accumulation are the four experiences of the view. lhese are foremost because they occur during the three gatherings. As for the last two sets offour, the benefits of the warmths are termed that because they are the qualities that arise on the transcendent path. lherefore, on this occasion they are subordinate and supplemental.

1) 1heJour results that arise at the time ofthe cause lhis has four topics: a) lhe results separate from the body, speech, and mind of an ordinary person b) lhe ripened result, because what is present in the universal ground ripens in oneself c) lhe connate result resembling the cause, because it is experienced just as it was done d) lhe personally created or immaculate result, because it arises from the effort of the agent and because the discordant factors that are to be abandoned have been abandoned

a) 1heresultssepa:rateftomthebody, speech, and mind ofan ordinary person After the experiences of the warmths of the meditative concentrations of the three essences of the creation stage have gradually become stable, the bodies of oneself and others appear as the deity, speech arises as mantra, and, although a nonconceptual meditative concentration is not intentionally cultivated in the mind, it continues. [331] lhis is known as being "separate from the body, speech, and mind of an ordinary person:· which is the first result.

b) 1he ripened result At about that point, the habitual propensities of the six types of living beings, which are present in the universal ground of the mind, are ripened by the catalyst of the dependently arisen connections of the vital winds and mind gathered in the channel syllables by means of targeting the key points of the syllables by the path of the fierce fire. lhus one also understands various languages of the animals and so forth, knows how to

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speak a variety of tongues, and also thinks that one is totally unimpeded by appearances, which is the second result.

c) 1be connate result resembling the cause Also at about that point, through the path of the Jll3.Qc;ialacakra one has become accustomed to the blissful emptiness of the primordial awareness of the mudra, and the key points of the drops have been targeted. As the result resembling the cause, a continual bliss arises in the body, and even painful circumstances, such as the pricking of a thorn, cause only the arising of bliss, which is the third result.

d) 1be personally created or immaculate result Also at about that point, through the effort of the person in meditation on the three waves as the path of the fourth initiation, the key points of the vital wind are targeted, and the vital winds and mind are brought under control. lhus the intense temporary afflictions are repulsed, and the state of mind that thinks of the eight worldly concerns is also gradually repulsed, so that attachment to everything decreases. By the force of that, the coarse thoughts of attachment and aversion toward what is to be rejected and its antidote are crushed, and one considers what is to be rejected and its antidote to be a single taste. Because this rejects both the discordant factors of the obscuration of the afflictions, which is the constant stream of thoughts, and the obscuration of knowledge, which is the eight flawed experiences, it is the immaculate result, which is the fourth result.

2) 1befour results that arise at thefirst culmination ofattainment When the true nature of phenomena is directly realized at the first level, one is separate &om the body of an ordinary person and gazes on the faces of the nirmat}akayas of the buddhas. [332.] Familiarity with the creation stage has been perfected, and oneself and the environment and its inhabitants are clear as the deity and celestial mansion. lhis is referred to as "total purity of body:' At that time, since one is separate from the speech of an ordinary person, by means of speech one is able to explicate a hundred different scriptures, such as the siitras, to a hundred potential disciples, and so forth. lhis is purity of speech.

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Since a meditative concentration without distinctions of meditative equipoise or postmeditation arises in the mind, one is separate from the mind of an ordinary person, which is total purity of mind. lhese are the first result. Also at about that point, the habitual propensities present in the universal ground are ripened by the catalyst of the perfection of fierce fi.re as the path. When these are purifi.ed, one is unimpeded by walls and mountains, the three-thousandfold world systems fit in a mustard seed without restriction of size, one can be made into many and many made into one, and so forth. lhis is the second result. Also at about that point, through the path of the mudra the meditative concentration ofblissf ul emptiness becomes sublime, and the vital winds and mind are drawn into the central channel. lhe queen wraps around ones waist, and taintless bliss is continual. lhis is the third result. Also at about that point, the path of the fourth initiation is perfected, and the four pulsations dissolve up through half of the central channel of the genital area. lhus the various concepts of the visual appearances and so forth subside. lhe discordant factors that are to be abandoned have little power. lhe antidote, primordial awareness, has great power, and an advance and retreat of thoughts occurs. lhis is the fourth result.

3) 1befour results ofeach culmination ofattainment lhe term "four results" is given to the four culminations of attainment themselves because the separated result mainly applies to the six levels of the vase initiation, the fully ripened result to the four levels of the secret initiation, [ 333] the connate result resembling the cause applies to the two levels of the initiation of primordial awareness dependent on an embodiment of wisdom, and the personally created or immaculate result applies to the halflevel of the fourth initiation. 2. 1be presentation ofthe three modes ofgathering the essential constituents For a condensed presentation of all the causes of meditative concentration, the meditative concentrations themselves, and the benefits, it is said:

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By means of the three modes of gathering the essential constituents, random events occur. lhis has two topics. a. 1he three modes ofgathering the essential constituents lhe three modes of gathering the essential constituents consists of three topics: 1) lhe natural gathering of the essential constituents for a person with residual karma 2.) lhe gathering of the essential constituents through blessings for a person with devotion 3) lhe gathering of the essential constituents through exertion for a person with diligence

1) 1he naturalgathering ofthe essential constituentsfor a person with residual karma lhe habitual propensity of meditative concentration that was refined in a previous lifetime is awakened by just a slight catalyst, and without resorting to the exertion of meditation, the vital winds and mind involuntarily gather inside each individual channel from the very beginning, in dependence on which a sublime meditative concentration arises.

2) 1he gathering o_fthe essential constituents through blessingsfor a person with devotion Dependent on the feeling that the master, as an exceptional being, is actually a buddha-or dependent on seeing or hearing about an exceptional image of the tathagata, a profound scripture, or the miraculous actions of a bodhisattva-an exceptional devotion of single-pointed body, speech, and mind arises. lhis instantaneously aligns all the dependently arisen connections without resorting to exertion, and a sublime meditative concentration arises. lhose two are the persons with the highest faculties.

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3) 1begathering ofthe essential constituents through exertion for a person

with diligence When one meditates on the path with intense exenion in four sessions and so fonh, the essential constituents gather, meditative concentra~ tion becomes sublime, and all the dependently arisen connections on the path are instantaneously aligned. (334] lhis is a person with inferior faculties.

b. 1be randnm events These are referred to as "random events" because they may arise ran~ domly, without being able to define the measures by saying, "the residual karma is awakened at about this point; it takes about this much devotion and diligence;· and so forth. As applied to the first person, there are seven of these. When the residual karma is randomly awakened, the vital wind randomly reverses. lhat causes the random blazing of the flames of fierce fire. lhat causes the random opening of the channels. That causes the random gathering of the essential constituents. lhat causes the random arising of tainted paranormal ability. lhat causes the random arising of taintless paranor~ mal ability. Likewise, there are seven random events in regard to devotion and seven random events in regard to diligence, making twenty~one. For these as well, with the awakening of residual karma and so forth acting as the causes, the vital wind reverses inward. lhen the flames of fierce fire blaze, warmth arises in the four mansions, and so forth. lhat releases the channel knots, producing the pains of the channels. Depen~ dent on the bliss, the drops greatly increase and fill the channel locations. lhese four are mainly physical experiences, but in dependence on these one sees the vast domains of the nirma~1akaya, the locations ofthe six types of living beings, and so fonh, which are mainly mental experiences. lhe primordial awareness of the path of seeing arises from that as the result. In that way, if a person has all twenty-one, the culmination of attain~ ment will be reached in this lifetime. lhis is because it is impossible for the five dependently arisen connections not to instantaneously align in this lifetime for one with residual karma when the blessings have entered through the strength of devotion, intense exertion has been produced, and the random events have occurred with great force.

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If one has fourteen, the culmination of attainment will be reached in the intermediate state, because the force of the last six random events is small when only two of the causes of meditative concentration have been collected. [335] If one has seven, the culmination of attainment will be reached in sixteen lifetimes, and so forth, because the force of the last six random events is extremely weak when only one of the causes of meditative concentration is present. One might wonder, "In that case, this contradicts the previous statement that the seven random events occur in dependence on any one, such as residual karma, because taintless paranormal ability is an experience of the transcendent path." There is no fault. "If one has seven, the culmination of attainment will be reached" refers to the benefits occurring in the next life onward. Each of the first of these is an eventual cause of meditative concentration, each of the middle five is the essence of the meditative concentration itself, and each of the last is the benefit or result. By means of these, it is uncertain which path will target the key points in the four supporting mat;t4alas and which meditative concentration will arise, so this is called "the key point of random progress on the path by means of the three modes of gathering the essential constituents." In that way the three modes of gathering the essential constituents have been presented as the eventual causes of meditative concentration. Now the three modes of the mind at rest, which depend on those, are presented as the immediate causes ofmeditative concentration.

3. 1be presentation as the three modes ofthe mind at rest One is blessed by the vital winds and mind. When the mind is at rest, even when the attention itself is released to an object, it returns again and rests on the experience, like an arrow striking a key point.lhis is divided into three topics: a. lhe mind at rest due to the reversal of the vital wind b. lhe mind at rest because one is blessed by the vital winds and mind

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c. lhe mind at rest because (the essential constituents have] blended together with the support

a. 1be mind at rest due to the reversal ofthe vital wind lhe vital wind, which is the mount of the mind, reverses inward [336] lhat blesses the universal ground of one's mindstream, and the grasping mind that depends on it rests without flowing out to an object. This is like stopping an outflow of water or holding a horse that is about to run.

b. 1be mind at rest because one is blessed by the vital winds and mind When the vital wind blesses and targets the key points of the enlightenment mind, the mind dependent on it involuntarily comes under the power of a meditative concentration of sublime blissful emptiness, like being knocked out by poison or intoxicated by liquor. c. 1be mind at rest because {the essential constituents have} blended

together with the support When the vital wind reverses inward, the channel knots are released in sequence, both the essential constituents that are originally present and those that are descending blend together with the support, like water put in water or butter put in butter, and the mind rests. An experience of blissful emptiness arises from that. Both the first and the last of these occur in detail later, but the blessing of oneself by the vital winds and mind has been presented here. Now, some persons relying on the path may think it is not true, or not genuine, if the five paths, the thirty-seven factors conducive to enlightenment, and so forth, which are known in the Vehicle of the Perfections, are not complete here. lherefore, to remove these doubts, [the next topic is presented].

4. 1be presentation in the context ofconformity to scripture lhis has two topics: a. lhe general presentation b. lhe specific explanation of the bases for the miraculous

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a. 1he general presentation

If one then progresses on the path according to the thirty-seven factors conducive to the objective of enlightenment, ••• "Enlightenment" refers to the renunciations and the primordial awareness of the thirteenth level. "Conducive to the objective" refers to the causes for achieving this. "lhirty-seven" is the number. lhis applies to the thirty-seven factors of the dependently arisen connections, which are those of the vital winds (such as the vital wind of earth as a base for the miraculous), those of the channel syllables, those of the essential constituent nectars, and those of the supported mind. [337] "According to" means "if one progresses on the path in conformity with the Vehicle of the Perfections." Here, just the names are the same but the meaning is different, because this is presented contrary to the Vehicle of the Perfections. Moreover, the Vehicle of the Perfections maintains that buddhahood is from refining the mind alone and targeting the key points of the mind alone. lhe Vehicle of Secret Mantra maintains that through refining the body and targeting the key points of the four supporting mal)Qalas, the dependently arisen connections are aligned in the body and then realization arises in the mind. Consequently, the thirty-seven factors conducive to the objective of enlightenment are primarily classified as mental factors by the Vehicle of the Perfections, but are classified by the Vehicle of Secret Mantra as dependently arisen connections involving the four supporting mat)Qalas. Furthermore, since the key points of all paths are present in the vital wind, the four vital winds are first classified as the four bases for the miraculous, and the journey of the path begins. lhis is also the key point of the rapid path because, when the key points ofthe vital wind have been targeted, the dependently arisen connections of the channel syllables and the essential constituent nectars naturally come into alignment.

b. 1he specific explanation ofthe basesfor the miraculous lhis has two topics: 1) Identification of the essence 2.) Explanation of their differences

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1) Identification ofthe essence In the context of the ease of rapid progress on the path, it is said: ... there are four bases for the miraculous by which medita· tion is not lost, ... "By which meditation is not lost" is explained as follows. For example, when one goes to the Isle of Gold, the gold cannot be lost. Likewise, the causes of meditative concentration, which are the four m:u:u;lalas together with the mind, are complete within onesel£ When their key points have been targeted by means of the path, all the dependently arisen connec· tions come into alignment in oneself. and since whatever transitory expe· riences that occur are meditative concentration, it is impossible for the experiences of meditation to be lost. [338] "Miraculous" indicates meditative concentration. lhe bases are its causes. There are four divisions. Arresting the vital wind of earth pro· duces the exceptional meditative concentrations of the three experiences, such as smoke, and so it is called "the vital wind of earth as the base for the miraculous." Likewise, this should also be applied and understood in regard to the vital winds of water, fire, and wind.

2) Explanation oftheirdifforences lhis has two topics.

a) 1he meaningofthename ... which are the vital action winds, ... lhese four vital winds are called "vital action winds" because on the mundane path and below they perform ten actions, such as keeping the body and mind inseparable.

b) 1he divisions lhis has four topics: ( 1) lhe four infusions (2.) lhe ten divisions

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( 3) The seven key points of practice (4) lhe seventy key points of esoteric instruction ( 1) 1beJour infusions In general, with a division of the four lesser elements for each of the vital winds of the four elements, there are sixteen, but if their types are summarized, there are four. . . . and due to the masculine, feminine, and neuter vital winds and the blazing fire of the primordial awareness of direct transcendence, ... lhe infusion of the masculine vital wind causes bouncing, that of the feminine vital wind causes shaking, that of the neuter vital wind causes stability, and that of the blazing fire of the primordial awareness of direct transcendence causes many actions, such as leaping and running. The masculine vital wind circulates through the right nostril, the feminine vital wind circulates through the left nostril, the neuter vital wind circulates through both, and the vital wind of direct transcendence rests within. Therefore, there are these four infusions for the vital wind of earth alone, and likewise also fourforeach of the vital winds ofwater, fire, and wind. For the four vital winds there are thus sixteen because of the fourfold division of the infusions. lhese experiences mainly occur during the first gathering, so it is said: ... at the first gathering of the essential constituents ... If not taken as the path, the "essential constituents" produce hair, nails, and so forth, but if taken as the path, they produce experiences, and at the time of the result, their dear essences become the cause of taintless bliss. [339]

{a) A definition of"gathering" Gathering consists of six topics.

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1' Where they gather Into the mansions, which are the four sites of gathering, and so forth. 2' Whatgather The ten father and mother c;lakas and c;lakinis of the vital winds and mind. lhe dear essences of the five nectars are the five fathers. lhe five vital winds together with them are the five mothers.

3' How they gather lhe sacred commitment aspect, which is the dear essences originally present, and the primordial awareness aspect, which is the dear essences expanded through meditation, both gather and are a single taste. lhis is also the meaning of "blending together with the support:' which is explained later.

4' Which ofthe three gatherings this is At that time the experiences are unstable because they arise in sequence or not in sequence, sometimes increasing and sometimes decreasing. Since this is the initial one of the three gatherings of the essential constituents, it is the first.

S' 1be simile ofgathering ... the channels are opened by the harsh winter wind. At about this point, the pains of the channels and vital winds occur because the channels have not been refi.ned before. For example, it is like the winter wind, which feels very cold and produces great sufferings of cold in the body.

6' What the experiences ofgathering are As a consequence of that, it is said: lhe mind rests, dreams of horses occur, and pains of the channels and vital winds.

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1he mind rests

When the four infusions of the vital winds reverse within the channels, the mind also rests within and will not move away from that same reference point, like a fly touching glue.

b' Dream experiences The cause having been created by the catalyst of sleep and the arresting of the vital wind within, in dreams one naturally dreams of many herds of horses galloping, fighting each other, and so forth, even if one has not made such a wish. [340] c' 1he three physical experiences By the force of the mind resting within, the dear essences expand, join with the vital wind, and enter into channel locations with channel knots where they ha venever gone before, and so pains ofthe channels and vital winds occur, such as unbearable bliss and torturous suffering. Moreover, the pains of the channels do not move. The pains of the vital winds move. As for paralysis of the vital wind, first it moves, and then it will not move elsewhere, nor will it be calm right there, but is like curling smoke or freezing water.

(2) 1he ten divisions For the second presentation of the meaning, the vital action winds are divided into ten, which are the five ground, or root, vital winds,193 and the five branch vital winds.

(3) 1he seven key points ofpractice lhese are the seven yo gas of the vital wind, which were already explained in the section on the path of satpsara and nirvar)a in common.

(4) 1he seventy key points ofesoteric instruction lhis contains two topics: (a) lhe general meaning (b) lhe meaning of the words

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(a) 1hegeneral meaning By arresting [fi,,e of] the ten, the ground, or root, vital winds, and so forth, which have seven specifics, ... lhis has two topics. 1' 1he presentation ofthe thirty-five esoteric instructions ofthe root vital winds lhis consists of two topics.

a' 1he general classification

lhere are seven topics for each of the five vital winds: what its name is, the place where it rests, what action it performs, the pain of arresting it, what the meditative concentration is, the fault ofparalysis, and the method for treatment. lhus there are thirty-five. lhe first three are the mode of existence while an ordinary person, and are also called the "originally existing" and "the causal continuum." lhe next two are the meditative concentration of taking it as the path. lhe pain of arresting is the physical experience, and the meditative concentration is the mental experience. lhe fault of paralysis is that since the vital wind is not concentrated in its own place, it does not perform its own action, 194 like when a person is paralyzed and unable to move or sit. [341] Moreover, this is a fault because after seven days and nights have passed it will become an illness of the elements disrupted in the body. lhe method for treatment is that after those faults have been removed, the same vital wind is taken as the path and creates the alignment of the dependently arisen connections. One might ask, "In that case, why are these seven called 'esoteric instructions'?" Because when the names of the vital winds are first known, the places are known; by knowing them, the actions are known; by arresting them, the pains are known; by them the meditative concentrations are known; by them the faults of paralysis are known; and by them the methods of treatment are known.

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b' 1be specific classification lhe name of the vital wind of water is "life-sustaining," because it lengthens and expands the exertions of the vital winds and mind. lhe cause is the potency of the parents' vital wind of water, which ripens in the children.lhis also applies to the other [vital winds]. lhe place where it rests is the life-channel.19' lhe action is keeping the body and mind inseparable, and causing adherence to the self-identity. If it is arrested, edema and palpitations of the heart, aches and pains in the upper torso, and sighing will occur. lhe meditative concentration is the arising of empty lucidity for a long time. If it is paralyzed, wind in the heart and so forth will occur. lhe three methods of treatment are total release, blessing, and cultivation ofbliss. lhe name of the vital wind of earth is "existing together with fire." It is called this because just as things that melt are caused to melt by fire, so this also melts [i.e., digests] all foods and, together with seven essential constituents, separates their dear essences and impurities. lhe place where it rests is the naveL It is dependent on and arises from the arp ofthe navel cakra. lhe action is the digestion of food and the separation of the dear essences and impurities. If it is arrested, the pain is swelling of the stomach, and stomach rumbles and so forth are released. lhe meditative concentration is the arising of blissful emptiness for a short time. If it is paralyzed, dropsy and so forth will occur. [342] lhe method of treatment is as before.lhese are the seven. lhe name of the vital wind of wind is "downward-dearing:' because it draws feces, urine, semen, and uterine blood downward. lhe place where it rests is the genital area. It is dependent on and arises from the harp between the two pathways of feces and urine. lhe action is the expelling and retaining of frankincense and camphor, and the expelling and retaining of feces and musk.196 If it is arrested, the pain is illness and pains between where feces and urine both pass to and fro. The meditative concentration is the arising ofblissful emptiness for a long time. If it is paralyzed, diarrhea, an inability to move the lower torso, and illnesses of the feces, urine, and so forth will occur. The method of treatment is as before. lhese are the seven. The name of the vital wind of fire is "upward-circulating." It is called this because it causes the vital wind to exit upward through the mouth, nostrils, and so forth, and return within. lhe place where it rests is the

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throat. It is dependent on and arises from the orp of the throat cakra. 1he action is causing speech and laughter, and the pulling in and vomiting up of food. If it is arrested, the pain is swelling and illness of the throat. 1he meditative concentration is the arising of a clear awareness for a long time. If it is paralyzed, boils of the larynx and so forth will occur. 1he method of treatment is as before. 1hese are the seven. 1he name of the vital wind of space is "pervasive:· because it pervades all four elements, or because it pervades all the limbs. 1he place where it rests is mainly the top of the head, and ordinarily in the twelve great joints. 1he action is to enable leaping, running, lifting, placing, and so forth. If it is arrested, the pain is headaches and aches in all the groups of joints. 1he meditative concentration is the arising of the entire body as a form of blissful lucidity. If it is paralyzed, the limbs become shriveled, bent, and so forth. 1he method of treatment is as before. [343] 1hese are the seven. 2' 1he explanation ofthe thirty-jive esoteric instructions ofthe branch vita/winds

When those five, the vital winds of earth and so forth, which are the

essences of each of the five elements, circulate through the nostrils, they also circulate at the same time through the five sense organs, such as the eyes. 1hese are thus given the name "branch vital winds" because of their specific places, but they are not different in essence [from the root vital winds]. 1herefore, it is taught that when a single root vital wind circulates, at the same time the five branch vital winds are caused to exit and enter. The name of the vital wind of the vital wind of earth is "circulation." 1he place where it rests is both eyes. 1he action is to cause awareness of the three types of (superior, medium, and inferior) forms. 1hese three are the beautiful, the ugly, and the neutral. If it is arrested, the pain is aches and pains in the eyes and the eye sockets. The meditative concentration is unharmed by those objects, and they later act as assistants for the primordial awareness of realization. Ifit is paralyzed, blindness and so forth will occur. 1he method of treatment is as before.lhese are the seven. 1he name of the vital wind of the vital wind of water is "full circulation." 1he place where it rests is both ears. 1he action is to cause awareness

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of the three types of(superior, medium, and inferior) sounds.lhese three are the pleasant, the unpleasant, and the neutral. If it is arrested, the pain is aches and pains in the ear canals, and hearing is somewhat difficult. lhe meditative concentration is unharmed by those objects, and they later act as assistants for the primordial awareness of realization. If it is paralyzed, deafness and so forth will occur. Sometimes dripping of pus and blood occurs. lhe method of treatment is as before. lhese are the seven. The name of the vital wind of the vital wind offire is "perfect circulation." lhe place where it rests is the bulb ofthe nose. lhe action is to cause awareness of the three (superior, medium, and inferior) scents. lhese three are the fragrant, the neutral, and the foul. Ifit is arrested, the pain is aches in the nose and the nasal bones. [344] lhe meditative concentration is unharmed by those objects, and they later act as assistants for the primordial awareness of realization. If it is paralyzed, the nose collapses and scents are not perceived. lhe method oftreatment is as before.lhese are the seven. lhe name of the vital wind of [the vital wind of] wind is "total circulation." lhe place where it rests is the tongue.197 lhe action is to cause awareness of the three (superior, medium, and inferior) tastes. lhese three are savory, unsavory, and bland. If it is arrested, the pain is swelling and aches in the tongue and uvula. lhe meditative concentration is unharmed by those objects, and they later act as assistants to the primordial awareness of realization. !fit is paralyzed, one becomes mute and so forth. lhe method of treatment is as before.lhese are the seven. lhe name of the vital wind of the vital wind of space is "definite circulation." lhe places where it rests are the channels, the skin, and all the masses of body hair. lhe action is to cause awareness of the three (superior, medium, and inferior) sensations. lhese three are beneficial, neutral, and harmful. If it is arrested, the pain is heat, pressure, and so forth in all the body and hairs. lhe meditative concentration is unharmed by those objects, and they later act as assistants to the primordial awareness of realization. If it is paralyzed, the skin cracks, becomes itchy, and so forth.lhe method of treatment is as before. lhese are the seven.

oftreatment lhis has two topics:

a' 1he methods

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I" 1he objects 2"

of treatment The actual methods of treatment

1" 1he objects oftreatment 1l1is consists of four topics: a" Pains of the channels b" Pains of the vital wind c" Paralysis of the vital wind d" Pains of the drops

i.' Pains ofthe channds 1l1ese pains come from the vital wind entering places that have become narrow because the channel knots have not been opened. 1l1e reason they do not move is also because they are cut off by the channel knots.

b" Pains o_{the vital wind These pains come from the vital winds and mind being moved by the force of meditation, yet the vital wind is trapped between the channel knots. c" Paralysis ofthe vital wind This comes from the vital wind being trapped and also unable to release the channel knots or rest in its own location. [34 5]

d" Pains ofthe drops 1l1ese are the pains that occur together with bliss. When the drops move, bliss is produced, but the drops are trapped because the knots have not been released, and so the channels are severely stretched.

2"' 1he actual methods oftreatment 1l1is has three topics: a.' Total release b" Blessing c" Meditation on bliss a" Total release

1l1is consists of three topics.

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1"' Total release in the location ofthe channel itself

Intensely focusing the awareness at the painful place, without arresting the vital wind, alleviates [the pains]. 2'" Total release through strengthening the vital wind Observe the physical position with crossed legs. Cover the knees with the hands. Inhale the vital wind strongly through the nose and compress it at the painful place. If unable to hold the vital wind, inhale and compress. The key mental point is to imagine that a small opening appears at the painful place, and that all the illness is expelled like steam. Once again block the path of the vital wind of exertion and exhale through the path of the vital wind oflife.

3'" Total release by allowing the natural expression ofthe warmths of mental experience Recognize whatever pain occurs as itselfbeing a meditative concentration arising from the dependently arisen connections of the gathering of the vital winds and mind, and let it be, free from special mental focusing.

b" Blessing lhis has six topics.

I"' 1be blessing ofthe excellent master When intense pains of the channels and the vital winds occur, visualize the master at the top of the head and feel intense devotion. lhen repeat~ edly dissolve the master into the place where the pain is.

2'" 1be blessing ofthe special deity Visualize the chosen deity at the place where the pain is, and repeatedly dissolve the primordial awareness aspect [into the deity].

3'"1be blessingoftheouterand innert;lakas and t;lakinis With an excellent ritual at a special time, please the <;lakas and <;lakinis with a ritual feast.

4'" 1be blessing ofthe profound siltras and tantras ofthe Mahayana Look at the profound siitras and the vast and profound tantras, and lis~

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ten to others whom one has caused to read them. [346] Or else write and memorize miscellaneous profound words of those scriptures, and an exceptional confidence in their meaning will arise.

5'" 1he blessing ofvarious appeartmees By resorting to various sensory objects, such as wonderful shows, for a suitable number of days and nights, a meditative concentration on that will arise.

6"' 1he blessing ofthe profound dependently arisen connections The exceptional exercises, such as the twenty physical trainings, various physical actions, such as leaping or playful dancing, and meditation on many mental visualizations act as catalysts, and a meditative concentration arises. In that way, the first three and the last target the key points of the body, and the middle two those of the mind. By thus targeting the key points of both the support and what is supported, the mind rests within. lhe channel knots are thus released and the vital winds are drawn into their own locations, so that the mental vital wind is arrested. lhat alleviates all the pains of the inanimate vital wind. A "blessing" produces exceptional benefit immediately or over a period of time. c" Meditation on bliss Depend on the upper waves of enjoyment and the lower secret union, and meditate on the bliss. Meditative concentration will arise on the basis of these. Moreover, during the first gathering one is harmed by the influence of objects, and a large proportion of thoughts and a small proportion of primordial awareness are present, so this is known as "the time when appearances arise as the enemy." During the middle gathering the inAuence of objects is sometimes beneficial and sometimes harmful, so this is known as "the time when appearances arise in diversity." During the final gathering the inAuence of objects acts as an assistant to realization, so this

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is known as "the time when appearances become spiritual friends and the five poisons become medicine." (347]

(b) 1he meaning ofthe words 1he knot of various channels and so forth. "1he knot of various channels" is the navel mansion because it is the root that produces the entire body and the place where all the channels gather. The "and so forth" includes the supporting mansion of the heart, the enjoyment mansion of the throat, and the indestructible mansion of the top of the head. 1he ground, or root, [vital winds are called this] because they are the main causes of expelling and retaining through body, speech, and mind when not taken as the path, and because they are the main causes that produce the various experiences on the path, and the taintless bliss at the time of the result. 1hose are the five vital winds that are divided by the five elements. 1he "and so forth" indicates the five branch vital winds, making ten. Each have seven specifics, which were explained before, such as the pain of arresting, the place, the action, the meditative concentration, and so forth . . . . the branch vital winds gradually cease within. Of these, by the force of arresting the five ground, or root, vital winds, the five branch vital winds, such as "circulation;' also gradually cease within. 1he blazing of the warmth of the flames offierce fire, the opening of the channels by that, and the gathering of the essential constituents by that are presented by implication. Many drops bloom, ... At about that point, the essential constituents become suitably clear in all the channel locations, from which many drops bloom, like the butter of churned yogurt.

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... blending together with the support. lhen, blending together with the support, the drops that are originally present in the four precious channel mansions and so forth, and those that have expanded and moved into the tiny channels because of the force of meditation, both blend together like the 9akas and 9akinis of sacred commitment and the c,lakas and c,lakinis ofprimordial awareness, and one is blessed.

B. The essence ofmeditative concentration Dependent on that, the mind rests within. Dependent on that, the mind rests within, like a fly touching glue. [348] lhe mind is arrested by the force of the ten vital winds gatheringandthe essential constituents blending together. lhis becomes a nonconceptual meditative concentration in which the mind does not fl.ow after ordinary thoughts. lhe five types of consciousness gather within. Dependent on that, the five types of consciousness gather, and without the eyes and so forth pursuing objects, the objects act as assistants for realization.

C. The benefit ofmeditative concentration lhe five aggregates are subdued. Dependent on that, first the incidental afflictions are somewhat repulsed. Attachment to everything lessens. lhoughts of the eight worldly concerns are gradually eliminated, as are inner and outer bugs. New illness does not arise. Old ones are cured. lhe three flawless experiences arise in one's mindstream. lhen the five aggregates are subdued. First, when the aggregate of form is subdued, the four malleable qualities occur. Of these four, the malleability of the vital wind is the ability to pull and send the vital wind

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wherever one wishes. As a result, illnesses are removed, various paranormal abilities occur, and so forth. lhe malleability of the channels is that even if one stays for many days and nights in one position, no discomfort occurs, and since the channel knots have been released, externally the veins are not evident in the body and the body is radiant. lhe malleability of the syllables is that by drawing the vital winds and mind into the syllables of the six realms and so forth, the locations of the six realms and so forth are seen, and one is also able to appear in the form of those living beings. lhe malleability of the nectars is the ability to draw the clear essences into whatever location in the body one wishes. At about that point, the aggregate of feeling is subdued. Pleasure and pain are no different, and even conditions of suffering cause an arising of bliss. When the aggregate of discernment is subdued, one parts from grasping at the attributes of pleasant and unpleasant objects, and the eight worldly concerns are equalized. When the aggregate of conditioning factors is subdued, the mind parts from movement toward objects. (349] When the aggregate of consciousness is subdued, thoughts come under the control of nonconceptual primordial awareness.

D. How meditative concentration arises The advance and retreat of primordial awareness. At the time of the first gathering of the essential constituents and so forth, an advance and retreat of primordial awareness occurs, and even when a nonconceptual meditative concentration arises, it is unstable. Since the thoughts are in control, it immediately retreats and is of little benefit, like the sun in the midst of clouds. Nevertheless, bybecomingaccustomed to this, the thoughts will lessen and the proportion of non conceptual awareness will become greater, like darkness reduced by increasing light. Now, by means of the specific traits of the three warmths, there is a condensed presentation of how meditative concentration arises.

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E. A condensed presentation by means ofthe three warmths lhe three triads of visual appearances, dreams, and experiences by which meditation is not lost, ... lhe way by which meditation is not lost is as before. lhe visual appearances are smoke and so forth, which are appearances of meditative equipoise if seen when meditating, and are those of postmeditation if, from the force of previous familiarity, they are seen when not meditating. Dreams are the dreaming of horses and so forth as dream experiences. Experiences are the physical experiences, such as the pains of the channels and the vital wind. As for the three triads, each of the three experiences is also divided into three, which makes nine . . . . like those that are preceded by thought, ... Moreover, as there are three for [the warmth] preceded by thought, so there are three for that of the gathering of the nine essential constituents, and three for that of the blazing and gathering of the drops. First are the visual appearances preceded by thought. [For example,] dependent on seeing or hearing about a human corpse, or an exceptional representation of something sacred, the object that was seen or heard about arises as an experiential appearance when one is meditating, and the mind rests on it in a nonconceptual state. In the dream experience preceded by thought, sleep acts as the catalyst, and the object that was seen or heard about arises as a dream experience, and the mind adheres to that. hso] lhe physical experience is the occurrence of pains in the channels and so forth because the vital winds and mind have gathered by the strength of those experiences. lhe second triad involves the five nectars and the four vital winds (taking the vital wind of space to be pervasive). When these nine essential constituents gather within because of the force of meditation, various visual experiences of the six realms, the kayas, and so forth occur without having been seen or heard about. lhese are the visual appearances. Dream experience is when those appear in various ways in dreams. Physical experience is when the vital winds and mind are gathered by that, and various physical and vocal actions occur.

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1he third triad is when bliss blazes greatly in the body and the visual appearances are stable. In particular, the visual appearances are seeing the suns and moons of the three-thousandfold world systems and so forth. Dream experience is when the same occurs in a dream. Physical experience is when one thinks one's body has also become those, and the body possesses a luminous glow and so forth . . . . appear as the entire three worlds. 1hese appear as the entire three worlds, and with other appearances invisible, those three experiences alone appear, which itself becomes a meditative concentration. F. 1he extensive presentation by means ofthe three modes

ofguidance on

the path 1his has three topics: 1. Guidance on the path by the vital wind 2.. Guidance on the path by the essential constituent nectars 3. Guidance on the path by the channel syllables

1. Guidance on the path by the vital wind 1his includes four topics: a. 1he experiences of arresting the five vital winds in their own locations b. 1he experiences of the increased force of the vital winds c. 1he experiences of the four elements in equilibrium d. 1he experiences of the sixteen elements arrested in equilibrium a. 1he experiences

ofarresting thefive vital winds in their own locations

If earth dissolves into water, there is mirage. It says, "If earth dissolves into water, there is mirage;' but this is in consideration of the uncertain order because of the experiences arising in sequence or not in sequence, or else this has been altered to prevent its use by anyone without reference to a master. In the context of the sequence

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of the dissolution of the vital winds, smoke happens first. [351] lhus the presentation will apply to that. If the potency of the vital wind of earth dissolves into water because the vital wind of earth has been arrested at the navel, which is its own location, a form of smoke, which is blue, yellow, white, and so forth, appears in the first two experiences, going up, down, to the right, to the lefi:, and increasing and decreasing. If water dissolves into fire, there is smoke. Likewise, if the potency of the [vital wind of] water dissolves into fire because the vital wind of water has been arrested at the heart, which is its own location, a mirage like water occurs in both visual appearances and dream experience. If fire dissolves into wind, there are fireflies. If the potency of the vital wind of fire dissolves into the vital wind of wind because the vital wind of fire has been arrested at the throat, which is its own location, there are flashing red fireflies, or blinking lights, which are extinguished as soon as they appear. If wind dissolves into consciousness, there are blazing lamps. If the potency of the vital wind of wind dissolves into consciousness because the vital wind ofwind has been arrested in the genital area, which is its own location, forms like blazing lamps or fire occur. If consciousness dissolves into luminosity, it is like the cloudless sky.

If the engaging consciousness dissolves into luminosity because the vital wind of space has been arrested at the top of the head, which is its own location, first a sky about the size of a skylight is seen, and then it greatly increases, and one like the cloudless sky of all the three-thousandfold world systems is seen.

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lhe term dissolve is used in reference to the allocated [places for the] circulation of each of the four elements becoming empty villages, where they do not circulate, while the vital winds of the other elements steal their places and circulate. lhis is not a dissolve that is like the vital winds blending together. lhe sequence of circulation is that each of the 225 vital winds of eanh, water, fire, and wind circulate through the navel, heart, throat, and genital area. lhe extent of circulation is that the vital winds circulate twelve finger-widths out, and also the same in. lhe arresting of these also consists of four topics. lhese four are the arresting of extent, number, force, and qualities. lhe first is a reduction of the number of finger-widths of each [circulation] out. lhe second is the number [of circulations] becoming fewer. lhe third is the force of the circulation out reducing, and becoming smooth and slow, so that the circulation is not perceived. lhe fourth is the vital winds resting in their own locations, such as the navel, and little by little not circulating out. By first becoming accustomed to a shon period in which they rest within, [352] the period in which they do not circulate out will then become longer. lhe first three are not the genuine arresting of the vital wind, because those kind also occur for some types of animals, and there would thus be the absurd consequence of an arising of the qualities for them, and because the life force will be lost if the circulation of the root vital winds is interrupted, and because physical defects such as blindness, deafuess, inability to perceive smells, and muteness will occur if the circulation of the branch vital winds is interrupted. lhe founh is the genuine arresting, because the experiences of the path arise in one's mindstream as a result ofit. 198 Moreover, if the vital winds are arrested in the central channel, which is the sublime location, all the signs of a mirage and so forth will be clear and stable.

b. 1he experiences ofthe increasedforce ofthe elements99 If earth, water, fire, and wind gather together with the vital winds and mind, the three worlds appear as though on fire everywhere.

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lhe vital winds of earth, water, fire, and wind, which are originally present in the manner of the «;lakinis of sacred commitment, gather together with and are blessed by the vital winds and the enlightenment mind that have increased because of the force of meditation and that have the manner of the «;lakas and «;lakinis of primordial awareness. lhus the force of the vital wind of fire in particular increases, taking control of and blessing the other vital winds and the enlightenment mind, and creating an inner dependently arisen connection. As the visual appearance, the three worlds appear as though forms ofblazing fire are everywhere. At that time, as dream experiences, the burning of a great city by fire, and so forth, occur. [353] As physical experiences, all the body and hairs are hot and tense, perspiration appears, and warmth arises. lhese two experiences should be understood by implication. TI1e vital wind ofwater, and the hairs and body are cold. One's mindstream is blessed by the increased force of the vital wind of water, and as the physical experience a portion of the hairs and body, or all of them, are pervaded by cold, and little warmth is present. As the dream experiences, one also dreams of crossing water, or sailing a boat on the sea and so forth. As the visual appearances, one also sees waterlike forms, such as the four seas. Since these two are not in the treatise, they should be understood by implication. lhis is treated later [in the VajraLines ]: Together with space, the hairs and bod yare blissful. lhe force of the vital wind of space increases, and when the vital winds and mind that are originally present and those that have increased blend together, they take control of the vital wind and mind and bless one's mindstream. As physical experiences, all the hairs and body are content and blissful, and cannot be harmed by conditions of suffering, such as fire and weapons. As mental experiences, a great proportion of emptiness is present, one thinks that even the body does not exist, and one is not afraid even of a great abyss. As dream experiences, one dreams that one is unimpeded by anything. lhese two should be understood by implication.

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With the vital wind of wind, there is gathering and diffusion, one flies, and birds appear. One's mindstream is blessed by the increased force of the vital wind of wind, and as mental experiences, there is much gathering and diffusion of the stream of thoughts, without the awareness at rest for even a single moment. Even sleep is broken. If sleep does occur, as dream experiences, one flies in the sky, and many Hocks of birds appear. As physical experiences, one is as fast as a horse. As visual appearances, one sees the vital wind ma.Q.4ala and so forth. 1l1ese are presented by implication. Although not actually outlined here, the experiences of the vital wind of earth are presented by implication. (354] Ifone's mindstream is blessed by the increased force of the vital wind of earth, as physical experiences, the entire body is heavy and cannot move. As mental experiences, one sees the gold substratum of the universe and so forth, and appearances arise as yellow. As dream experiences, one dreams that one is unable to move and so forth on places such as a great plain. To simplify the VizjraLines, these (previous lines] applied the experiences of the vital wind of fire to the visual appearances, and the other two were presented by implication. The vital wind of water and the vital wind of space were applied to the physical experiences, and the other two were presented by implication. The vital wind of wind was applied to the mental experiences and the dream experiences, and both the physical experiences and the visual appearances were presented byimplication.1J1e three experiences of the vital wind of earth were presented by implication. 11ms dividing the vital winds of the five elements into three experiences each makes fifteen, and if the mental experiences are added to the vital wind of wind, there are sixteen. c. 1he experiences oftheJour elements in equilibrium

lhe vital winds of the four elements circulate together, and various goddesses offer dances. Each of the vital winds of the four elements consists of 22) vital winds, so, if combined, a ruling vital wind is a single set of nine hundred. When

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they are all arrested at the same time in their own locations, such as the navel, and circulate together, and when the force of the clear essences of the four elements simultaneously increases, one's mindstream is blessed. As visual appearances and dream experiences, various goddesses offer songs and dances, because the four elements are the quintessence of the four goddesses. Furthermore, if the four vital winds circulate together, with the vital wind of earth foremost, various goddesses will appear to offer dances, with Locana foremost. Likewise, if the vital winds ofwater, fire, and wind are foremost, Mamaki, Gauri, and lara will be foremost. lhis is said to be the time when pride arises in great meditators. [ 355] Since the physical experiences are insignificant here, they are not mentioned.

d. 1be experiences ofthe sixteen elements arrested in equilibrium Due to the vital winds of the four elements, there is a variety, and smells and tastes. Eighteen hundred vital winds circulate in each transit of the twelve transits made by the vital winds. An inner dependently arisen connection is created by arresting in equilibrium in their own locations the sixteen sets of the :us vital winds of the four elements of two transits. lhen one thinks that a variety of forms of the mundane world are seen outside, and a variety of sounds are heard, a variety of smells are perceived, and a variety of tastes are experienced. Only physical experiences occur for this, and no visual appearances and dream experiences. lhese are experiences in which the characteristic arises as a variety. Furthermore, since those of the nature as emptiness and the essence as unity arise in sequence or not in sequence, they should all be allowed natural expression. Guidance on the path during the transcendent path is by means of the vital wind. Since the remaining paths of tl1e vital wind have already been presented before in the general classification of the path, and because they will be explained during the transcendent path itself, they have not been discussed here.

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2 GuidtUICe on the path by the essential constituent nectars lhis has three topics. a. 1he experiences ofthe nectars in equilibrium

lhe five nectars, the enlightened bodies of the tathagatas, and so forth. When one's mindstream is blessed bythefivenectars insuperior,medium, and inferior degrees of equilibrium in the mansions that are the four gathering places and so forth, an inner dependently arisen connection is created. As the outer dependently arisen connections, the enlightened bodies of the five tathagatas gradually occur in all three experiences, or, as included in the "and so forth," the bodhisattvaK~itigarbhaand so forth, who are in their families, or [things associated with] the families, or the appearance of five lights, such as the color white. [356]

b.1he experiences ofthe increasedforce ofthe nectars Frankincense and the sun. Camphor and the moon. In particular, when the frankincense obtained from the mother, which is the essential red constituent held in the genital area by the force of the rasana on the right, combines into a single taste with the blood from among the nine essential constituents that have been increased by meditation, it takes control of the other nectars. It pervades the entire body, as when a little blood is poured into a basin full of water and all is dominated by the blood. When one's mindstream is blessed by this, as visual appearances and dream experiences, one sees the suns of the three-thousandfold world systems and so forth. As physical experiences, the body is surrounded by red-colored light. lhen, afi:er the camphor obtained from the father, which is the moon or the enlightenment mind that rests held between the eyebrows by the force of the lalana, combines into a single taste with the drops that have been increased by meditation, its force increases and it also takes control of all the other nectars. When the drops pervade the entire body, as visual appearances and dream experiences, one sees the moons of the three-

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thousandfold world systems and so forth. As physical experiences, one is also surrounded by white light. c. 1he experiences ofthe expanded drops

Tiny drops in the tiny channels. And stars. By the dependently arisen connection of the vital wind gathering because of meditation into the seventy-two thousand tiny channels and so forth, which branch off from the principal channels, the tiny drops greatly increase. And as visual appearances and dream experiences, one sees the stars of the three-thousandfold world systems and so forth. As physical experiences, many planets and stars radiate from the pores of the hairs, and one thinks that the entire body is filled with drops. lhose are the experiences of the characteristic arising as a variety; the other two experiences are presented by implication. (357] lhe remaining paths of guidance on the path by the nectars will be understood on the transcendent path itself

3. Guidance on the path by the syllables lhe treatise is here divided into the following sections: a. Guidance on the path by the ordinary syllables b. Guidance on the path by the fourteen syllables c. Guidance on the path by the inconceivable syllables200 a. Guidance on the path by the ordinary syllables

In the channel strictures and so forth. Tree trunks and so forth. If the vital winds and mind gather together in the great channel strictures, the locations where the central channel is squeezed by the rasana and lalana, in all three experiences the experience arises of the body inserted between extremely narrow mountain cliffs, which is included in the last "and so forth." If the vital winds and mind gather together in the small channel strictures, the locations where the rasana and lalana

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are squeezed by the other channels, which are included in the first "and so forth:' the experience arises of the body being squeezed between split tree trunks. lhe five such as passion and hatred. In particular, if the vital winds and mind gather in the hU7p and so forth of the heart cakra, which are the syllables ofthe five afflictions ofpassion, hatred, ignorance, and so forth, the five affiictions arise by themselves in one's mindstream without reference to an outer catalyst and appear to arise in the mindstreams ofothers. One sees the five afflictions destroyed. One sees the poison of passion destroyed, the fire of hatred extinguished, the darkness of ignorance removed, the mountain of pride demolished, and the chains of jealousy released. As dream experiences, one dreams of many people saying they are going to do those things, and grinding poison, extinguishing fires, and so forth. As physical experiences, physical postures inspired by suffering occur. lhe channels of terror, grief, and ghosts. lhe channels of terror are present inside both kidneys. If the vital winds and mind gather there, as mental experiences and dream experiences, fear and terror arise. [35 8] As physical experiences, terrified behavior such as trembling and panic will also occur. The channels of grief are mainly in the two big toes of the feet and in the two ankles. lhey are also commonly in the two thumbs of the hands. If the vital winds and mind gather together in these, forms of grief arise by themselves in all three experiences. The channels of ghosts are mainly in the two ring fingers of the hands. lhey are also commonly in the fourth toes ofboth feet. If the vital winds and mind gather together in these, various ghostly forms arise as visual appearances and dream experiences. As physical experiences, it seems like one is always haunted by ghosts.

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In the channels of tears. Yawns and tears. lhe channels of yawns and tears are on the outside of both kidneys below, and in two coils at the corners of the eyes above. If the vital winds and mind gather together in these, only yawns and tears occur for the physical experience alone. lhese are all also experiences in which the characteristic arises as a variety, and since the two other experiences also arise in sequence or not in sequence, the warmths should be allowed natural expression.

b. Guidance on the path by thefourteen syllables If the vital winds and mind gather together in the syllables of the six realms that first formed at the navel, there are the dances of the six realms, the mantras, being guided there, dreams, and similar experiences, which appear as the entire three worlds. lhis has two topics: 1) lhe general meaning 2) lhe meaning of the words

1) 1hegeneralmeaning lhe bhaga mal).t;lala of the fourteen syllables can be comprehended by means of these eight topics: a) What the names of the syllables are b) What the colors are c) In what locations they exist d) lhe divisions of the syllables of the three worlds e) lhe divisions of the syllables of satpsara and nirvil).a f) lhe divisions of the experiences g) lhe divisions of the syllables of the five afHictions h) lhe divisions of the four a

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a)-c) 1he names, colors, and locations ofthe syllables lhe first three will be mentioned together to facilitate understanding. Below the navel, [ 3s9] both the rasana and lalana are crossed to the right. left, front, and rear, and the three channels join together in the genital area. Below that, the tip ofthe central channel is hidden by both the rasana and lalana until they reach the genital area and seem identical. Below the navel, at the tip of the channel in the genital area, in the first portion of the rasana to the right, is the white syllable O'Tfl ofmeditation. Below that is the white syllable a, the seed of the gods of the desire realm.201 Below that rests the blue syllable nri, the seed of human beings. Likewise, the red iii} of wisdom, the seed of the formless realm, is in the channel knot of the first portion of the lalana to the lefi:. Below that is the yellow su of the anti-gods. 202 Below that is the red pre of the hungry spirits. Below that rests the white essence iii}. In the first outer portion of the lower tip of the central channel below the navel, where the three channels gather, the blue htirt~ of unity is between the white 01?~ and the red iib. Below that is the yellow-black du of the animals, which is between the a and the su.20) Below that, between the nri and the pre, is the black tri of the hells. Below that, on the surface of the lower tip of the central channel, rests the white external-shape a, which is upside-down. Below that is the green /eya of the rak~asa demons, which becomes redblack if taken as the path. Below that is the channel knot produced by the potency of the rasana, which is in the form of the upside-down black hu'T(I offorce. This has the potency to eliminate impediments at the time of the path, retain the seminal drop at the time of resorting to a mudra, and break the pride of Mara at the time ofbuddhahood. Below that, inside the vase of the secret vajra, rests the red-black ph at ofviolence, which is produced by the potency of the lalana. lhis releases the channel knots and becomes green when taken as the path. [36o] Below that is the channel of qualities that is shaped like a sleeping bitch. Below that rests the channel of qualities that is like a cayenne pepper with an open end.

d) 1he divisions o_fthe syllables o_fthe three worlds lhese are the nine syllables of the desire realm. lhese nine are the six syllables of the six realms, such as the a, and the three (k~a, hu~. and

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phat). The form and formless realms each has one, which are the OJ?l and thea.

e) 1he divisions ofthe syllables ofsa??Zsdra and nirvdT,Ja lhe experiences of s;upsara arise in the syllables of the three realms, which are the eleven sarpsara syllables. lhe essence d/;, the hit??Z ofunity, and the external-shape a give birth to the experiences of nirvar)a, so these are the three nirviiQa syllables.

f) 1he divisions ofthe experiences lhose of the apparent aspect arise from the external-shape a, from which it is impossible for the other two to arise. lhose of the empty aspect arise from the essence d/;, from which it is impossible for the other two to arise. lhose of unity arise from the hzi.J?l, from which it is impossible for the other two to arise. g) 1he divisions ofthe syllables ofthefive afflictions If the dear essence of feces mainly gathers in the O??Z, ignorance arises. If the dear essence of the enlightenment mind mainly gathers in the d/;, passion arises. If the dear essence of urine mainly gathers in the hit??Z, hatred arises. If the dear essence ofblood mainly gathers in the ~a, pride arises. If the dear essence of human Aesh mainly gathers in the phat, jealousy arises. h) 1he divisions oftheJour a lhese four are the a that is the seed of the gods, the wisdom d/;, the essence d/;, and the external-shape a. Six a are present in the body, because both the a according to the inner explanation and the a of the set are added.204 In general, the nine forms of a and so forth must also be established. In that case the a that is the first vowel, the a that is enunciated in words, and the absolute a are added to the previous ones. [ 361] lhese syllables are mainly in the context of how the vajra body exists. How the vajra body exists may differ, and the intentions of individual tantras may differ. In this context, according to the Hevajra tradition, the six syllables that are the supports of the mind, the universal ground consciousness, and in which the habitual propensities of the six realms

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are present are considered to be in the navel. lhe Cakrasamvara tradition considers them to be in the bhaga.lhe Guhyasamaja tradition considers them to be at the top of the head. lhe Catubpit}la and the Sampu~a traditions consider them to be in the joints. Since these all refer to different ways in which the vajra body may exist, there is no contradiction.

2) 1he meaning ofthe words lhis has threeos topics: a) lhe experiences of the first gathering of the essential constituents b) lhe experiences of the middle gathering of the essential constituents c) lhe experiences of the final gathering of the essential constituents

a) 1he experiences ofthe.first gathering ofthe essential constituents lhis consists of two topics: (r) lhe mundane experiences (2) lhe transcendent experiences

( 1) 1he mundane experiences lhis includes the explanation of three experiences: (a) lhe explanation of the experiences of the desire realm (b) lhe explanation of the experiences of the two higher realms

(a) 1he explanation ofthe experiences ofthe desire realm lhis has two topics. 1' 1he bri~fpresentation "First formed at the navel" refers to the syllables of the six realms, present from the a syllable down through the genital area, which are the supports of the habitual propensities of the universal ground and formed in the womb of the mother at the initial creation of the body, and, in a similar way, to the fourteen syllables of the bhaga. If the originally existing vital winds and mind, and the vital winds and the enlightenment mind that have increased because of meditation, gather together in these, for

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the body various dances of the six realms occur. Mantras are expressed in various languages by the voice. Oneself and others are seen guided into the specific places of the six realms. (362.] lhis is also dreamed in dreams. As mental experiences one also has similar thoughts ofhaving the body of each of the living beings of the six realms, and so forth. With the mind resting single-pointedly on such experiences, other appearances of the three worlds are not visible, and the experiences appear in that way as the entire three worlds.

2' The extensive explanation Of those fourteen syllables of the bhaga, if the vital winds and mind fi.rst gather together in the white syllable a, the seed of the gods, one has the experience of the gods, being happier than before, and thinks oneself a god. lhe dances are changes of the physical behavior, such as wearing a garland of flowers. lhe mantras are speaking the languages of the gods, such as Sanskrit. lhese are the first three purifications of the places. 206 For these, when the key points of the mind are targeted by the gathering and diffusion of the vital winds and mind, the experiences arise in the mind. When the key points of the body are targeted, the dances occur for the body. When the key points of the speech are targeted, the voice arises as mantra. lhen, because of a greater gathering of the vital winds and mind, as the second set of the purifi.cations of the places, the three experiences of visual appearance occur. One sees the places of the gods, such as the fine conqueror's mansion. One sees the sons, daughters, and so forth of the gods themselves, adorned with all ornaments. One also sees oneself and others guided there. lhe dream experience is these occurring in various ways in dreams. lhese are the first seven purifications of the places.

If the vital winds and mind gather in the blue syllable nri, the seed of human beings, there are human experiences of more extreme delight and attachment to the eight worldly concerns than before. lhe dances are taking on the behavior and costume of various countries. lhe mantras are speaking the languages and various tales ofindividual countries. (363] The arising of the experiences in the mind and so forth are as before. lhe three of visual appearance are that one sees the four continents,

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which are the places of human beings, and sees in particular Magadha [in India], and so forth; one sees human beings themselves, with many contrasted bodies, such as with big noses; and one sees oneselfand others also guided there, and so forth. The dream experiences are these occurring in various ways in dreams. 1hese are the seven. If the vital winds and mind gather together in the yellow syllable su, the seed of the anti-gods, the anti-god experiences occur of more fury, anger, and so forth than before.lhe dances are the taking on of the physical behavior of carrying clubs, carrying weapons, and so forth. The mantras are many exclamations, such as "Hit!" and "Kill!" 1he three arisings of the experiences in the mind and so forth are as before. 1he three of visual appearance are that one sees the cavern in Mount Meru that is the place of the anti-gods and so forth; one sees many of the fighting anti-gods themselves; and one sees oneself and others also guided there. 1he dream experiences are these occurring in various ways in dreams. 1hese are the seven. If the vital winds and mind gather together in the red syllable pre, the seed of the hungry spirits, the hungry-spirit experiences occur, such as being hungry no matter how much is eaten, thirsty no matter how much is drunk, having an obstructed gullet, and so forth. 1he dances are the taking on of the behavior of hunger and thirst. 1he mantras are saying "preta," telling tales of food and drink, and so forth. 1he three arisings of the experiences in the mind and so forth are as before. 1he three of visual appearance are that one sees the great cityofSerkya, which is the place of the hungry spirits; one sees red and unattractive houses, and so forth; [364] one sees many hungry and thirsty hungry spirits themselves; and one sees oneself and others also guided there. 1he dream experiences are these occurring in various ways in dreams. 1hese are the seven. If the vital winds and mind gather together in the smoky syllable du, the seed of the animals, the animal experiences occur, such as being more foolish than before, andhavingless concern with cleanliness than before. 1he dances are the taking on of the behavior ofanimals, such as dogs and

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cattle. 1he mantras are the uttering of many animal sounds. lhe three arisings of the experiences in the mind and so forth are as before. The three of visual appearance are that one sees the great ocean and so forth, which are the places ofthe animals; one sees the animals themselves, such as crocodiles and sea monsters; and one sees oneself and others also guided there, and so forth. l11e dream experiences are these occurring in various ways in dreams.l11ese are the seven. If the vital winds and mind gather together in the black syllable tri, the seed of the hells, the experiences of the hells are experienced, which are many sufferings of heat and cold, and so forth. l11e dances are acting out the actions of suffering, such as having the body chopped into thirds. lhe mantras are the exclamations of suffering, such as "Alas!" l11e three arisings of the experiences in the mind and so forth are as before. l11e three of visual appearance are that one sees the places of the hells, such as the House of Burning Iron, and Total Blazing; one sees the many beings of the hot and cold hells; and one sees oneself and others also guided there. lhe dream experiences are these occurring in various ways in dreams. l11ese are the seven. l11ese are also experiences in which the characteristic arises as a variety. Furthermore, since those of the nature as emptiness and the essence as unity also arise in sequence or not in sequence, all these experiences should be allowed natural expression. [36s] Ifone perfects these various forty-two purifications of the places, outer and inner bugs will be eliminated, the confidence of not going into the lower realms will be obtained, and the name "Bodhisattva Who Cannot Fall Back" will be obtained. Because the appearance of other thoughts does not occur during experiences such as these, it is said that these "appear as the entire three worlds." For now, that is just the presentation of the various experiences of the desire realm.

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(b) 1be explanation ofthe three experiences ofthe two higher realms From O'fl, the meditative concentrations of meditation and so forth. When one's mindstream is blessed from the vital winds and mind gathering together in the syllable O'fl ofmeditation, the experiences of the four meditative concentrations of meditation in the form realm arise. The first is the meditative concentration of the precise application of discursive and analytical wisdom. lhis is discursive because apprehension of form and so forth is present, and it is analytical because the awareness that phenomena appear, but are empty, is present. It is wisdom because discrimination in the sense of cause and effect is present, by thinking that such experiential appearances as these also thus arise from physical and mental dependently arisen connections. It is meditative concentration of precise application because it adheres to, and rests nonconceptually on, the truth of reality. The second is the joyful and blissful meditative concentration. lhis is a meditative concentration in which the mind is pervaded by joy and the body by bliss, and even circumstances of suffering act as assistants of bliss. lhe third is the meditative concentration of mere joy free from bliss. lhis is a meditative concentration in which the bliss of the body has dissolved into the mind, and with the awareness that the body also has the nature of mind, one parts from clinging to the body as bliss, and the mind alone is experienced as joyful. [366] At about this point, laughter, shaking, and tears occur. lhe fourth is the meditative concentration of completely pure equanimity. At about this point, since one has parted from attachment to the eight worldly concerns, one rests single-pointedly in meditative concentration without the pursuit ofbliss. lhe physical experiences are also included by implication in the "and so forth." Since these also arise in sequence or not in sequence, all warmths should be allowed natural expression.

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Ifperfectlydissolved in the a~, the space of the mother, the three worlds are space. Likewise, by the force of meditation, if the vital winds and mind have perfectly dissolved and gathered together in the red wisdom a~, which represents the space of the mother, the experiences of the four formless sensory bases arise. lhe first is the sensory base of boundless space. An experience occurs in which it is realized that all phenomena of the three worlds are boundless and inconceivable like space. lhe second is the sensory base of boundless consciousness. All the phenomena ofboundless sa.q1sara and nirval)a are determined to be one's own mind. lhe third is the sensory base of absolutely nothing. lhis is the awareness that even the mind is empty of truth and not established as real. The fourth is the sensory base without discernment and not without discernment. When a meditative concentration arises in which one realizes that all phenomena are empty of self-nature and are not real, but that they appear in various forms, and so are also not totally nonexistent, but are a unity and thus beyond both existence and nonexistence, this is the experience of the peak of existence. lhese four also arise in sequence or not in sequence. Since the varied dependently arisen connections do not occur at these times, there are no visual and dream experiences. One might ask, "Why do four meditative concentrations arise for each of the syllables of the two, form and formless, realms?" [367] lhe form and formless realms are each distinguished by those specific meditative concentrations. lhose meditative concentrations have dif.. ferences in cause, but they are of a single nonconceptual type in their essence, so it is merely the seed syllable concerning which there is a distinguishing of realm. Individual syllables are not otherwise taught to be the gathering places of the vital winds and mind as the causes for each meditative concentration. It is different from that for the desire realm. Because bliss, pain, and so forth, which are mainly experienced in the body, act as the causes, and then joy, anguish, and so forth also appear in the mind, the syllables

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that are the gathering places of the vital winds and mind are individually classified.

(2) 1be transcendent experiences lhis has two topics.

(a) Experiences ofthe result If dissolved in the mansion of the great mother Prajiiaparamita and so forth, the dharmakaya is experienced and there is freedom from subject and object. lhis is in the context of the comparable arising at the time of the cause. If the vital winds and mind have dissolved and gathered together in the essence a/J, which is the mansion of the great mother Prajiiaparamita and of all the mothers, such as Nairatmya and Vara.hi. who are included in the" and so forth:' then even ifone is not free from thoughts of subject and object, which are to be rejected, one thinks that there is freedom, and even if the great bliss of the dharmaka.ya, which is to be obtained, has not been obtained, one thinks that it is experienced.

(b) Experiences ofthepath From hit'fl. there is lucidity, buoyancy, and naturally arisen primordial awareness. A very immaculate sky. From the vital winds and mind gathering together in the hit1?' ofunity, lucidity is the mental experience, like a lamp unmoved by the wind. Buoyancy is the physical experience, like the down of a silk-cotton tree. A naturally arisen primordial awareness without reference to the influence ofobjects occurs. For example, a lucid yet empty meditative concentration without limit or center arises like a very immaculate sky. [368] Since all these also arise in sequence or not in sequence, all warmths should be allowed natural expression. In that way, through guidance on the path by the fourteen syllables of the bhaga, it is shown that all the appearances of satpsara and nirva.t:Ia

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occur as experiences of the meditator. By this one will realize at the result that all saJ!lsara and nirviQa are a single taste. This also shows that no matter what experiences of sarpsara and nirvaQa arise on the path, they are no different in being the path of enlightenment. Guidance on the path by the inconceivable syllables will be presented later.

b) 1be presentation ofthe experiences ofthe middle gathering ofthe essential constituents At the middle gathering of the essential constituents, the channels are opened by a vital wind of reduced harshness. "lhe middle gathering of the essential constituents" is when the vital winds and the assembled enlightenment minds, which are the ten fathers and mothers, have become somewhat clear and assemble in the mansions of the channel knots of the four cakras and so forth, which are the gathering places. After that, since the malleability of the channels has arisen, there is some separation from and reduction of the pain of the channels and the vital winds, in the same way that there is less harm from the somewhat reduced sensation of cold in the spring wind, which is reduced in harshness.

c) 1be experiences ofthefinal gathering o_fthe essential constituents Pain of the drops, and stable visual appearances. Then "the final gathering" occurs, at about which point all the dependently arisen connections of the vital winds and mind are aligned, and the drops blaze greater and How through all the tiny channels. Thus a blissfid pain occurs, and it is also crucial to protect from the loss [of the seminal drop]. At aboutthis point; the visual appearances become stable, and because the essential constituents have become somewhat clear and the vital wind is somewhat stable, the signs ofsmoke and so forth are infallibly seen, like in a mirror clear of tarnish.

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For these three modes of guidance, since the key points of the vital wind must first be targeted, the meditative concentration of vital wind arises first. Since the vital wind targets the key points of the essential constituents, the meditative concentration ofthe nectars then arises. After the increased essential constituents are stabilized by the vital wind, the experiences of the syllables arise last. [ 369] Since that is the usual sequence, in that context guidance on the path by the vital wind was first presented, then guidance by the nectars, and then guidance by the syllables. During these, all the meditative concentrations produced by the vital wind arise as nonconceptual yet lucid appearances, all the meditative concentrations of the nectars arise as blissful yet nonconceptual, and all the meditative concentrations of the syllables arise as nonconceptual awareness with visual appearances of various forms.

II. An Extensive Presentation in a Condensed Form

Now, by condensing the causes into the four dependently arisen connec~ tions (of the channels, syllables, nectars, and vital winds), the unexplain~ able, extensive experiences of sa.qtsara and nirviJ:la are presented in a con~ densed, brief form with few words: In brief; in the rak~a and so forth, rak~asa demons and so forth. The rak!a below the navel is the syllable k~a, and the inconceivable sylla~ hies are included in the first" and so forth." Of these, the syllable /qa is the location of the rak~asa demons, and also the location ofall the carnivores, yak~a spirits, nagas, and so forth, who are included in the second "and so forth." 1his syllable is the support of the universal ground, the mind that is contaminated by the habitual propensities for striking, threatening, and so forth, and by those of the rak~asa demons and so forth. 1herefore, if the vital winds and mind gather together there, various experiences will arise as visual appearances and dream experiences, such as oneselfbeing struck, threatened, and so forth by many ugly beings, such as rak~asa demons. 1he path free from fear should also be understood by this. Likewise, the gathering of the vital winds and mind in many different inner dependently arisen connections of the syllables is included in the first "and so fOrth." A later line also deals with this: As with the pristine divine eye, one thinks that everything below the peak of existence appears in the experiences of meditative concentration.

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As with the pristine divine eye, the visual appearances are stable, and one thinks that one experiences in meditative concentration and clearly sees thevariousspecific forms of the three worlds below the peak ofexistence, just as they relatively exist. (3 70] When this arises in one's mindstream, it is the arising of a tainted paranormal visual ability.

1he sound of the one with a bell. At that time, the sound of the one with a bell is heard. The sublime bell is the central channel, and if its mouth slightly opens and the vital winds and mind gather there, a sound like the buzz of a bee occurs. lhe bell that is not the sublime is the lalana on the left. from the left ear until the wisdom a. When the vital winds and mind gather and are somewhat stable there, various near and distant sounds of the three worlds are heard. ·~s with the pristine divine ear" should be understood by implication. lhe gathering of the vital winds and mind includes four topics: the reversal, the arresting, the stabilizing, and the cessation of the vital wind. lhe first is mainly the entryofthevital wind within, because it gradually goes inside the channels, as when water is divened into a large drainage ditch and also naturally enters into the other tiny drainage ditches. lhis and the arresting of potency are not the same. lhis is mainly related to inhalation, but the arresting of potency is related to aspects of both exhalation and inhalation. lhis is also not the same as the arresting of qualities because this is an arresting in its own location. Arresting has been explained before. Stabilizing is obtaining control of the vital wind however one may wish. Cessation is when it has gradually dissolved inside the central channel and does not circulate. 1he unexplainable is illustrated, ... "1he unexplainable is illustrated" presents guidance on the path by the inconceivable syllables. By the gradual purification of the vital winds and mind due to the force of meditation, control of the nectars is obtained. By drawing the clear essences of the body to the sense orifices, such as the eyes, one is able to cure flaws of the sense organs. By drawing the

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clear essence of the ears to the eyes, sound is heard with the eyes. [371] By drawing all the clear essences of the body to the place where it hurts, elemental disturbances in the body are cured. In brief, the ability to cure flaws and produce qualities by drawing the clear essences wherever and whenever one wishes is the malleability of the nectars. lhe channel knots are released by that, which becomes the malleability of the channels. By this the channels arise in various shapes, however one wishes. For example, by the strong and weak inflation of an empty intestine, it will appear in various shapes. Likewise, when the channel knots are opened one after the other, and the vital winds and mind enter inside them, they arise in the shape of various different knots. By the force of that, they also appear in experiences as various external shapes, like, for example, when someone such as a cripple or a harelip looks in a mirror. At about this point, the malleability of the channel syllables occurs. By the force of these, the malleability of enlightened body also occurs, which removes obstacles such as elemental disturbances in the body. In that way, of the four malleable qualities, by the force of the malleability of the syllables and the nectars, whatever phenomena are present in sa1psara and nirvfu)a arise as the experiential appearance of the yogin. lhis is known as "the esoteric instruction of the a/eyara syllables." Furthermore, ak~ara [in Sanskrit means] unchanging, because without the shapes of the syllables changing from what they are, they also arise as outer appearances. lhis is known as "the esoteric instruction of infallible truth" because all the appearances of sarpsara and nirva~1a arise clear and stable in the experience of a yogin. lhis is also known as "the esoteric instruction of understanding many points by understanding one" because all the phenomena of sarpsara and nirva1~a are understood through understanding this single secret dependently arisen connection of the syllables. [372.] A clear classification of everything that arises in the experiences would not be complete and could not be embraced by statements even if explained for ten million years, but it can be understood through this single phrase ofesoteric instruction on the inner dependently arisen connections of the syllables. lherefore it is said, "What is unexplainable in even ten million years can be understood by a single phrase ofrhe esoteric instructions of the syllables."

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... and is secret on the five and the ten. lhe five are the five paths known in the Vehicle of the Perfections, and the ten are the ten levels. Because the four malleable qualities and the esoteric instructions on the meaning of the syllables are not known to even the bodhisattvas dwelling on those paths and levels, they are secret, like the word for cattle, which is unknown on the island ofNarikiri.107 lhose are the presentation of the causes for the arising of meditative concentration, the brief presentation of meditative concentration, and the path extensively presented in a condensed form.

III. 1he Presentation ofthe Path Freefi'om Hope and Fear

1his has four topics: A. 1he presentation of the cause or reason for parting from hope and fear B. 1he presentation of the path free from hope C. 1he presentation of the path free from fear D. 1he presentation of allowing the natural expression of the warmths A. 1he presentation ofthe cause or reason for parting.from hope and ftar 1his consists of two topics.

1. 1he outer dependently arisen connections For the outer dependently arisen connections by which meditation is not lost, there are the three triads of the rever~ sal of the vital winds and so forth, ... "By which meditation is not lost" is as before.lhese are "outer" because they coarsely appear outside. 1heyare "dependently arisen connections" because they are contingent on other conditions, such as the four sup~ porting ma.Qc;lalas. 1herefore, this includes three topics. 1he outer and inner bouncing, shaking, and so forth are the dependently arisen connections of the reversal of the vital winds. 1he dependently arisen connections of the visual appearances of smoke and so forth and the dependently arisen connections of the dream experiences of dreaming of horses and so forth are included in the "and so forth." Dividing each of these into three triads by means of the specific traits of the three warmths makes nine.

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lhe first of these is the three dependently arisen connections preceded by thought, which are those of the reversal of the vital wind, the visual appearances, and dreams. [373] Dependent on the objects seen and heard, the vital wind reverses within during inhalation and the body bounces, shakes, and so forth. Whenever one meditates, the forms that were seen and heard arise in the mind and the attention rests single-pointedly on them. lhe things seen and heard are dreamed in dreams, and the mind is arrested. lhe second is the three dependently arisen connections of the gathering of the nine essential constituents, which are those of the reversal of the vital wind, the visual appearances, and dreams. Without reference to the influence of outer objects, by the dependently arisen connections of the vital winds and mind gathered within, bliss increases in the body and mind, and bouncing, shaking, and so forth occur. Without outer influence, only the experiential appearances ofsmoke and so forth occur. lhese experiential appearances are also dreamed in dreams. [lhe third] is the three dependently arisen connections of the blazing of the drops, which are those of the reversal of the vital wind, the visual appearances, and dreams. By the potency of the vital wind, the clear essences greatly increase, the body is pervaded with bliss, and bouncing and shaking occur. Appearances arise as drops. lhis is also dreamed in dreams. lhe cause for their occurrence is:

2. The inner dependently a:risen connections ... and since the inner five ~akinis and five enlightened bodies of the tathagatas enact the dependently arisen connections for great enlightenment, ... lhe inner ~akinis are the five vital winds, and the enlightened bodies of the tathagatas are the five essential constituent nectars. lhese ten inner father and mother <;iakas and qakinis come and go in the four precious mansions of the channels, which are the spaces of the mothers. Moreover, they blend together in the manner of the <;iakas and <;iakinis of sacred commitment, who are originally present as the body's energy, and the <;iakas and cjakinis of primordial awareness, the clear essences that have

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descended because of meditation on them as the support of primordial awareness. lhey bless one's mindstream and thus enact the alignment in one's mindstream of the dependently arisen connections for the thirteenth level, the path to great enlightenment. In that way, many hoped-for visual appearances of the enlightened bodies of the tathagatas and so forth, and feared visual appearances of cik~asa demons and so forth, which consist of the three warmths, may occur. [374] But by understanding that no external cause exists for all these to occur, and that they are meditative concentrations that arise from the dependently arisen connections of one's own vital winds and mind, doubts are eliminated and one parts from hope and fear. lhose present the reason for parting from hope and fear. lherefore:

B. 1he presentation ofthe path.freefrom hope ... it is understood that the attainments come from oneself; and that understanding clears away thoughts of hope and effort. For example, even when driven away, geese will gather on a good lake, but even when brought, they will not stay on one with no water. Likewise, if the dependently arisen connections of the inner vital winds and mind, the ten father and mother 4akas and 4akin'is, are aligned, one is blessed even without supplicating the outer buddhas. If the inner dependently arisen connections are not aligned, one will not be blessed even when one does supplicate.lherefore, that the attainments of the five kayas, the four culminations of attainment and so forth, come from the dependently arisen connections of the inner vital winds and mind of oneself, which are the father and mother 4akas and 4akin'is, is first understood by hearing it from the master and by then reflecting on it. Later, that understanding is by means of the authentic quality of the subsequent mindfulness of one's own experience, which is a wisdom arisen from meditation. One thus parts from the hope ofattainments to be received from the outer conquerors, such as the nirmaQakayas. lherefore, this clears away and parts one from thoughts to begin for that purpose the effort of outer offerings to the deities, sacrificial cakes, burnt offerings, and so forth.

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C 1he presentation ofthe path free from fear By understanding the miiras and wrong turns as one's own path and dependently arisen connections, faults are upheld as qualities, and ... For a yogin who does not understand the miiras and wrong turns, being struck by rak~asa demons and carnivores, being afraid and terrifi.ed, being haunted by ghosts, and so forth become obstacles on the path. (375] But for a yogin who understands the dependently arisen connections of the path, those appearances as faults are upheld as qualities of the path by understanding them as the specifi.c traits of one's own path and inner dependently arisen connections. For example, it is necessary to go on a bridge to cross a river, it is neces~ sary to go on precipitous pathways when traveling a road that is difficult to traverse, and the way across a great lake is to sail a boat. Likewise, for the realizations of the culminations of attainment to arise, it is necessary for the vital wind to be drawn into the central channel. For that, it is necessary for the vital winds and mind to gather in the ~a syllable at the lower end of the central channel. When they gather there, appearances of being struck by rak~asa demons, haunted by ghosts, and so forth occur. 1herefore, by recognizing those maras and wrong turns as temporary but necessary meditative concentrations for oneself, like going to the Isle of Gold when desiring gold, one parts from the fear of obstacles and trav~ els on higher and higher paths. 1herefore, these are known as "the oral instructions of removing impediments to meditation by recognizing meditative concentration;' "the oral instructions of removing impediments of the maras by recogniz~ ingobstacles:· "the oral instructions ofknowingto uphold faults as quali~ ties;' and "the oral instructions of knowing obstacles as attainments."

D. 1he presentation ofallowing the natural expression ofthe warmths ... the warmths arisen in sequence or not in sequence are allowed natural expression.

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Both the hopeful and the fearful experiential appearances are due to the alignment of the inner dependently arisen connections in sequence or not in sequence. 1herefore, it is possible that the experiences will arise in sequence, just exactly in the order they are explained here, but they may also arise not in sequence and in rhe wrong order. It is uncertain. For example, the fearful experiences of being struck by rak~asa demons and so forth mayariseafterthe experience of the great bliss of the dharmakaya has arisen. 1herefore, through recognizing all experiences of hope and fear as meditative concentrations of the path, all the experiences of the warmths are allowed natural expression by the yogin, without acceptance and rejection or denial and affirmation. [376]

IV. 1he Path Presented as the Four Tests

Since the devaputra miiras come on the path of one who is over inclined toward wisdom, protection is by means of the four tests. 1his will not be explained here because it was already presented before in the section on the presentation of the thirty specific methods of protection for those over inclined toward method or wisdom.zos In particular, it was treated out of order in the context of the protections by means of wisdom. One might ask, "What is the necessity for its presentation here?" Because the experiences of the middle gathering of the essential constituents arise from this point and the visual appearances are stable during the middle gathering, it is necessary to distinguish which of the three types these are-visual appearances, chosen deities, or maras-by means of the four tests.

In brief, up through this point, in the context ofguidance on the path by the vital wind during the first gathering of the essential constituents, the antidote for appearances rising up as the enemy (when ordinary afH ictions and thoughts arise dependent on the six objects and sense faculties) was presented as the four bases for the miraculous. 1his was because the various thoughts of passion and aversion toward the six objects would not occur when the key points of the vital wind had been targeted.

V. 1he Presentation ofthe Applications of Mindfulness as the Cause

Now the four applications of mindfulness are used as the antidote for emptiness rising up as the enemy during the middle gathering of the essential constituents. lhis has four topics. A. 1he general presentation As for the four applications of mindfulness by which medi-

tation is not lost, ... "Bywhichmeditation is not lost" is in the context of the mind being primary in situations of the path after this. Since some control of the mind has been gained, all the collected causes of meditation are complete in the mind, and the dependently arisen connections are also mainly aligned in the mind, because whatever mental experiences arise are meditative concentration. [377] Mindfulness is the thought of the antidote, and application is the single-pointed focus of mindfulness on the unity of appearance and emptiness in relation to objects. Four is the divisions, which will be explained later.

B. What to reject lhis is the precipitous pathway of emptiness rising up as the enemy. . . . when objects cease, ... In general, this concerns nine topics: 1. Emptiness in which visual objects cease

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Emptiness that is free from subject and object

3· Emptiness in which the six groups cease

4. Emptiness that is empty of qualities

S· Emptiness in which one swoons from bliss

6. Partial emptiness 7· Emptiness of essence

8. Emptiness in which doubts are eliminated 9. Emptiness possessing the most sublime of all aspects

1. Emptiness in which visual objects cease Since the vital winds and mind have dissolved in the wisdom a/,J, absolutely all visual appearances cease. 2. Emptiness that isfree from subject and object Since the vital winds and mind have dissolved into the essence a/,J, one is free from thoughts of subject and object, which are to be rejected.

3. Emptiness in which the six groups cease Since the vital winds and mind have dissolved into the channel of the absorption of cessation, the circulation of the six groups of consciousness ceases. In the context of the most usual true mode of existence of the body, it is taught that this channel is inside the spinal cord or in the wave of enjoyment.

4. Emptiness that is empty ofqualities Since the vital wind of wind has razor-sharp force, much gathering and diffusion occurs, without the awareness resting for a single moment, and even sleep is broken. lhis is empty of meditative concentration as a quality.

S. Emptiness in which one swoonsfrom bliss Since the vital winds and mind have gathered into the external-shape a, the entire body is filled with drops. lhus a tainted bliss greatly expands and a swoon in which oneself and others are not recognized occurs.

6. Partial emptiness From the dependently arisen connections of the channels and the vital

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wind, some individual portions of the body are seen to not exist inside, and also some particular individual entities, such as water, are seen to not exist outside. (378]

7. Emptiness ofessence Reality. 8. Emptiness in which douhts are eliminated lhe view of intellectual understanding that eliminates doubts through learning and reflection. 9. Emptiness possessing the most suhlime ofall aspects lhe primordial awareness of the dharmakaya. Of these, the first five types of emptiness arise in the experience of a meditator. Of them, the first is flawed because it is empty ofentities and conce ptuai marks and because only coarse subject and object have ceased. lhis is also empty ofcalm abiding and penetrating insight as qualities, the meditation hut is empty of meditation/09 and it is empty ofwhat is to be rejected, the various visual objects. lherefore, since this is the main thing to be rejected, it is actually presented in the treatise, and the others occur by implication. Since there is no yoga of the mudra as an antidote for this, the lesser conduct of the four applications of mindfulness is used. C. 1he divisions

... oneself is the chosen deity, the necessity of the signs is reflected upon, and, ... lhis has four topics. lhe application of mindfulness of the body is when a single-pointed mindfulness arises that the body ofoneselfis the chosen deity.lhose presented by implication are the application of mindfulness of the deity, in which one is repeatedly mindful of the summoning and entering of the primordial awareness aspects; the application of mindfulness of mantra, in which a single-pointed mindfulness of the heart mantra of the special deity arises; and the application of mindfulness

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of Dharma, in which the necessity of the signs, which are the six ornaments, is reflected upon. The Two-PtlTt Hevajra Tantra mentions the necessity: lhe cakra is worn for the purpose of homage to the teacher, master, and cherished deity. Fine earrings are on the ears to not hear insulting words about the master, Vajradhara. lhe necklace is the recitation of mantra, the bracelets the renunciation of killing creatures, and the apron is for resorting to the mudri. 210 lhe reference to the six ornaments as "signs" is in the context of the meaningof syllables. "Sign" is madra [in Sanskrit]. [379] By the addition of the vowel u, it becomes mudrd, which translates as "seal."211 lhe actual necessity is to meditate on the five mudris as the essence of the five families in order not to forget to pay homage to the master and cherished deity by means of the cakra; not to insult the master oneself and not to listen to insulting words by others; to perform the recitations; to renounce the taking oflife; and to resort to the inner mudra.

D. The benefits ... because meditative concentration is in equilibrium, ... lhrough mindfulness in that way, what arose as only an experience of emptiness before is in equilibrium and integrated with the meditative concentration of appearances as the deity, so that a unity of appearance and emptiness occurs. lhat frees one from the precipitous pathway of emptiness rising up as the enemy, and appearances arise as the sphere of the mar:u;lala of the special deity. All sounds arise as mantra. One thinks that the stream ofblissful primordial awareness is stable. At about that point, the name "One for Whom the Creation Stage Is Somewhat Stable" is obtained.

VI. 1he Presentation ofthe Perfect Renunciations as the Result

After becoming accustomed to the stream of that meditative concentration, on some occasions or continually, one may think that this is the great taintless bliss, or that one has seen the truth or reached the culmination of attainment. lhis is also known as "the mara of contentment." If not moved from this by the catalyst of the mudra, one may be immobile for many eons, and it will be difficult to ever awaken. 1herefore this is known as "the precipitous pathway of great dullness:' which becomes an impediment on the path. lhis is from the strength of the vital winds and mind gathering in the external-shape a. 1he antidote for this is to engage in the greater conduct of the four perfect renunciations, the meaning of which is the authentic fourth initiation. 1hus the sixth point is the presentation of the perfect renunciations as the result. 1his has two topics: A. 1he explanation of the actual four perfect renunciations B. 1he classifi.cation of the three paths of application as their qualities r380]

A. 1he explanation ofthe actualfour perfect renunciations lhis consists of six topics. 1. 1he time oftaking the initiation

... at the final gathering of the essential constituents the channels are opened by a vital wind without harshness. One has arrived at the final of the three gatherings of the essential constituents. 1he ten father and mother <;takas and c;iakinis, who are the collected vital winds and mind that are mostly purified, gather together

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in the manner of the sacred commitment and the primordial awareness aspects, and bless one's mindstream. lhus, when the knots of the chan~ nels are opened, the pains of the channels and the vital winds are alleviated, which is beneficial in the sense of producing bliss in the body and mind, like the summer wind without the harshness of cold sensation, which does not produce the sufferings of cold, and is beneficial. Since the drops gather within the six sensory bases, the six subsequent mindfulnesses are perfectly understood. At that time, since the dear essences of the drops gather within the locations of the six sensory bases, such as the eyes, a tainted paranormal ability in which the six subsequent mindfulnesses are perfectly under~ stood randomly arises. One sees forms at any distance with the eyes, hears sounds at any distance with the ears, perceives tastes at any distance with the tongue, experiences sensations at any distance with the body, and is certain, without doubt, about all the phenomena of sa1psara and nirva.Qa with the mind. One might ask, "In that case, since no embodied sensory base for the mind is present, where do [the vital winds and the enlightenment mind] gather?" lhe drop of the burp ofthe heart cakra is the support ofthe mind.lhe Samputa Tantra says: The form of the drop is the actual [support of the] mind.212 Some nirmal}akayas are seen. At that time, by the dependently arisen connections of the dear essences of the essentialconstituents, some authentic nirmal}akayas, between one and ten, are suitably seen. This is the culmination of the applications of mindfulness, and at that time the initiation is taken.

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2.1he briefpresentation o_fthe perfect renunciations As for the four perfect renunciations by which meditation is not lost, •.. "By which meditation is not lost" is as before. lhe four perfect renunciations are known as "perfect renunciations" because all thoughts are renounced through the discovery of the channel of the two-decade lotus lady who is pleasant and so forth; (381] and likewise, because all thoughts are renounced through the refined slowly-circulating vital wind and so forth entering into the mind; because all thoughts are renounced through the triad of body, speech, and mind assuming the vajra position;213 and because all thoughts are renounced through the suppression of the vital wind by the drops. lhis can be known in detail later.

3. 1he source.from whom the initiation is taken ... from the nirma.,akaya is reflected upon, •.. It is only from the authentic nirma.,akaya.

4. Its own essence ... the awareness that occurs following the three initiations .•• lhis is the supported fourth initiation.1he four ascending joys, which are the primordial awareness that occurs in dependence on a young prophesied lotus lady following the three initiations, should be reflected upon and experienced.

5. 1he support.from whom it is obtained ... and the channel of a two-decade lotus lady who is pleasant and so forth is sought.

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To show that this arises from four dependently arisen connections, she is said not to be unpleasant but to produce pleasure in the meditator. Included in the "and so forth" is that she is not lacking characteristics but has the characteristics that are explained in precisely this [Hevajra Tantra}, such a<> beautiful cheekbones, and that she is not without blessing but is blessed, because blissful primordial awareness is produced in the mindstream of the meditator by the mere sight of her. Through such division by means of denial and affirmation, she is endowed with six qualities.214 In addition to that, she is in the class of young lotus ladies. She has the characteristics of a lotus lady that are taught in the tantras, such as having designs of eight-petaled lotuses on the feet and hands and carrying the scent of white sandalwood on her breath and genitals. Her age is two decades, or twenty years. Having found a mudra like her, the channel is sought by means of the yoga of preparing a saddle. r382] 111e way to do this is to make felt or the root of a rhubarb sorrel into a tapered cone, strung in the manner of a carding comb for sewing, wrap it up well, and make it taper to a point. Stuffvegetable cotton or fine yak hair inside it, and wrap the outside with silk. Cover the outside of that with bee's wax, and also smear it with fat. Make it about six finger-widths in length. Place a hand-sized round pad made from silk or cotton and so forth at the hollows of both her kidneys. Press on top of those with two flat boards like the side boards of a saddle, which are about the size of the palm of the hand, and bind them properly with a sash of silk or cotton. Up until that point she should stay bent over. 1l1en insert that six-finger-width cakra into the anus of the mudra, who is laying prone, and gradually push it up. That will cause the genitals to protrude, and the tip of the secret channel to stick out. Moreover, it is good if this is thin, stiff; and long, like a pig's bristle or a sewing needle. It is bad if it is not stiff: and is short and thick. If that channel is thick like a nipple, or if it is not found, it should be sought by the application of medicine. Finely mash white lotus root, honey, and sugar, and mix them with the milk of a white goat. Cut and file down the fingernail of the ring finger of one's right hand. After rubbing the genitals with it in a stirring motion, the channel will become steadily thinner. 1l1e best length will be six finger-widths, the medium

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will be four, and the inferior will be three. Know it to possess four qualities. It is fine like the root of a lotus, sharp like the point of a spear, cutting like the edge of a sword, and smooth like the surface of a mirror. When one enters into union with a channel such as this, it acts as the suppon for the arising of an ultimate nonconceptual awareness, which is the physical dependently arisen connection of the channels. (383] 'Ihat presents the first perfect renunciation. Because the essence a is at the tip of the central channel and the mind is entered by the refined slowly-circulating vital wind and so forth, ... At that point, the essence liiJ located in the left portion of the channel knot below the navel, which is the support that produces the experience and realization of the dharmakaya, enters the tip of the central channel in the form of drops. lhus the external-shape a moves upward, which is the vocal dependently arisen connection of the channel syllables. lhe slowly-circulating vital wind is the vital wind of water, because it circulates slowly. Each of the four vital winds of fire and so fonh is included in the "and so forth." lhe mind, or central channel, being entered by these five ground, or root, vital winds, which are refined because they have been very purified, is the dependently arisen connection of the quintessential vital wind of primordial awareness. lhis presents the second perfect renunciation. lhe central channel is referred to as "mind" because it is the support of the mind. lhis is the meaning of "Cracking the shell of the egg of ignorance."215 ..• body, speech, and mind assume the vajra position. At that point, the lower ends of both the rasana and lalana, which have not been taken as the path before, hook slightly into the tip of the central channel, and sometimes come together in the end of the central channel, and sometimes separate. When the distance is reduced by meditation, a sublime experiential realization arises, and one swoons from bliss. But, as explained before, by the dependently arisen connection of the lotus lady, the force of the channel syllables greatly shakes the vital

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winds and mind of both the rasana and lalana, and the front channel of urine dissolves in to the left lalana, and the rear channel of feces dissolves into the rasana. lhus the impurities dissolve into the clear essences, and when the lower vital wind ceases, the lower ends of the rasana to the right, which is the body, and the lalana to the left, which is speech, are drawn inside the central channel, which is mind. lhe three channels inseparably change into the shape of a letter cha, which is to assume the vajra position. lhis is the meaning of"lhe vajra position is perfect buddhahood."216 lhat causes the navel to protrude, and the belly to become very large and hard below. [384] lhis is "the great miraculous vajra belly."217 1his presents the third perfect renunciation. Since the vital winds are suppressed by the drops, ... At about that point, because of the dependently arisen connections of the essential constituent nectars, in which all the clear essences of the essential constituents218 have come to the lower end of the central channel (which is the location where the three channels join), the openings for the exit and entrance of the vital action winds of both the rasana and the lalana are blocked by the drops. and the circulations of the right and left vital winds are suppressed and cease. Because of that, coarse thoughts of subject and object cease. lhis causes a tainted bliss to arise, which is the most sublime experience below the stage of sublime among phenomena. lhis presents the fourth perfect renunciation.

6. 1be benefits ... the sound ofa drum and so forth are not heard because the mara of contentment and so forth have been vanquished. At about that point, although this is a tainted bliss, it is taken to be a taintless bliss. lhis crazes the body and pleases the mind, causing a deep swoon. Seeing all phenomena as the essence of bliss, oneself and others are not recognized. At about that point, since the sound ofa great drum, and the sounds of a bass trumpet, a pair of cymbals, and so forth, which

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are included in the "and so forth:' are not heard, one cannot be awakened from meditative concentration even by many sounds. Even if the body is struck with weapons, meditative concentration is unharmed.lhis is also called "the great dullness:· or "the mara of contentment." Generally, there are many contentments, such as contentment with the view, contentment with experience or meditative concentration, and contentment with the oral instructions. But this is the mara of contentment with the experience or meditative concentration that previously took the tainted bliss below the path of the applications of mindfulness to be taintless bliss.lhis is vanquished by the four perfect renunciations, the arising of an exceptional meditative concentration that is close to the first level and comparable to taintless bliss. [385] Absolutely all the maras of contentment are vanquished by the path of seeing. The "and so forth" includes vanquishing the mara of not engaging in the effort to produce further meditative concentration, the mara of contentment with taintless bliss, and the mara of great dullness and swooning from bliss. lhose topics present how that meditative concentration consisting of the three warmths arises during the three gatherings of the essential constituents. lhus, of the four paths of application, that is the presentation of the realization of warmth. Now the remaining three paths of application will be classifi.ed by means of the qualities of warmth.

B. 1be classification ofthe three paths ofapplication as their qualities lhis has three topics. l.Peak The path of the inner buddhas. lhe inner buddhas arethevital winds and mind, thetenfatherandmother 4akas and 4akinis. lheir path is both the rasana and lalana because the vital winds and mind repeatedly come and go through these.

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Gone to the peak of existence. lhe peak of existence is the upper tip of both right and left channels. Because these produce the thoughts of subject and object, they are the mundane peak. Beyond that, the transcendent peak is the external~shape a, the tip of the lower end of the central channel curving slightly forward, into which the ten fathers and mothers, the vital winds and mind, have gone. 219 1his is referred to as "the innerpeak" because it is the first arising of an exceptional blissful emptiness. By means of its different qualities, this second one presents the second of the remaining paths of application.

2. Forbearance lhe forbearance of emptiness, difficult to bear in relation to birthless phenomena. lhe meditative concentration of emptiness in relation to naturally birth~ less phenomena arose before on the mundane path, but was difficult to bear because great fear of it arose. [386] On this occasion of the vital winds and mind gathering in the lower tip of the central channel, a medi~ tative concentration also arises in which all the phenomena of sa.q1sara and nirva~;m are realized as emptiness, but by the force of the path and realization having become higher, a fearless forbearance of it arises. lhe inner dependently arisen connection that is the cause for this to happen in such a way: lhe mind lapses into a nonconceptual state in the central channel. When the mind moves, there isforbearance. When a sublime nonconceptual meditative concentration arises in the mind because the five vital winds have entered the central channel, a suitable lapse of the passage of the vital action winds occurs inside both the rasana and lalana. lhus all the clear essences of the enlightenment mind enter and move in the central channel, and when one's mindstream is blessed, the outer dependently arisen connection is the arising of the forbearance of emptiness. lhis is the third path of application.

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3. Suhlime amongphenomena Since the phenomena of satp.sirahave been transcended ... Up through that point, even though meditative concentration has arisen on both the paths of accumulation and application, one has not been able to stop the intense sufferings and feelings of existence, which are known as "the phenomena of saJ!lsara." lhe reason for this is that on both the paths of accumulation and application, various thoughts and sufferings are produced by the four s:up.sara channels, and by both the rasana and the lalana. Various pleasures and sufferings are produced by the syllables of the six realms and the five afflictions. lhis is because many pains of the channels and the vital winds are produced by the impurities of the ten vital winds and minds. On this occasion, the dear essences of the vital winds and mind have gathered in the central channel, and the intense tainted sufferings and feelings of subject and object, pleasure and grief, the pains of the channels and vital winds, and so forth have been rejected. lhis is the suhlime among phenomena in which the phenomena of sa1psara have been transcended. . . . and the phenomena of the path of nirva~1a are utterly complete, ... At that point, absolutely all the dependently arisen connections of the four perfect renunciations of the channels, the syllables, the vital winds, and the mind are utterly and fully complete as the phenomena of the path, which are the actual causes for the arising of the realization of the taintless fi.rst level of nirvaQa. [387] lherefore this is the suhlime among phenomena in which the phenomena of the path of nirvaQa are utterly complete . . , . it is suhlime amon gphenomena. lhe dependently arisen connections for these two [stages of suhlime amongphenomena] are identical in essence, but they are classified as two

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because the rejection of what is to be rejected and the completion of the qualities that are to he obtained are different. lhese are sublime phenom~ ena because among the phenomena of the mundane path there are no other phenomena of the path more sublime than this. lhus the fourth path of application is presented by means of the two stages ofsublime amongphenomena.

VII. The Presentation ofa FinalSummary of Them

Now, to summarize the treatise of the paths that have been thus presented, the seventh point is the presentation a fi.nal summary of them. In that way, there are the flawed and flawless experiences, and after the vital winds and mind have gathered together up into the external-shape a, ..• In that way, for those experiential appearances explained before, the eight flawed ones are those of the apparent aspect and the empty aspect; those of the thoughts, afflictions, and blankness; and the first three joys. 1he three flawless ones are the unity of appearance and emptiness, lucidity and emptiness, and bliss and emptiness. 1hese are the primary experiences of the mundane path. After transcending the channels, the syllables, the enlightenment mind, and the vital winds of the mundane path and below-and after the vital winds and mind have gathered together, entered up into the lower end of the central channel, which is the external-shape a, and dissolved-the initial entry on the transcendent path begins . . . . what occur on the paths are the essence, the nature, and the characteristic. Now, if the meditative concentrations arisen from both the paths of accumulation and application, which were presented before, and the meditative concentrations that will occur on the transcendent path are condensed, they can be condensed into three meditative concentrations. 1hese will be treated in the reverse order of the treatise.

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lhe characteristic as a variety on the mundane path is the visual appearances, dream experiences, mental experiences, and physical experiences. [388] On the transcendent path, it is shaking a hundred worldly realms and so forth, which are the appearances of pure enlightened body and speech. lhe nature as emptiness on the mundane path is the first five types of emptiness and the emptiness in which doubts are eliminated. On the transcendent path, it is the primordial awareness that realizes the true nature of phenomena, in which all sarpsara and nirva.l}a arise as emptiness. lhe essence as unity on the mundane path is the three types of unity. On the transcendent path, it is the meditative concentration in which all sarpsara and nirvat;ta, what are to be rejected and the antidotes, what are to be denied and what are to be affirmed, and so forth, are realized as a single taste. With these topics the treatise has here been broken into seven sections, and both the paths of accumulation and application and twelve factors conducive to enlightenment have been divided into the three gatherings of the essential constituents. lhus the oral instructions of the mundane path have been presented.

PART THREE:

1he Transcendent Path

Now the transcendent path of turning the wheels consists of both a general classification of the path and the meaning of the words.

VAJRA NAIRATMYA

Late sixteenth-century painting. Collection of Navin Kumar.

CHAPTER ONE:

A General Classification ofthe Path

The transcendent path is totally, absolutely complete in the triad of the path of seeing, the path of meditation, and the ultimate path, according to the five paths; in twenty-five factors, according to the factors conducive to enlightenment; and in twelve-and-a-half levels, according to the levels. But for now, if the levels are broken into groups, they can be condensed into four. lhere are five ways to do this.

I. Demarcation by means ofinitiation Six levels are those of the vase initiation. Moreover, by becoming accustomed to taking the vase initiation during four sessions daily on the mundane path, fi:om the first level up through the sixth, one takes initiation from the nirmaQ.akaya. By the force of that, the realization of six levels arises because the phenomena of their qualities are the qualities to be obtained by the potency of the vase initiation. lhe remaining three should also be understood by similar treatment. [389] Likewise, four levels are the levels of the secret initiation, then two levels are the levels of the initiation of primordial awareness dependent on an embodiment of wisdom, and half of the thirteenth level is the level of the fourth initiation.

II. Demarcation by means ofpath 1he creation stage is perfected and stabilized during the six levels, so

these are the levels of the creation stage. lhen the self-blessing is stabilized during four levels, so they are the levels of the fierce fire. lhen the mat:l(;lalacakra is stabilized during two levels, so these are the levels of the maQ.Q.alacakra. lhe va jra waves are stabilized during the halflevel, so that is the level of the vajra waves.

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III. Demarcation by means ofvast domain By means of the first six levels, control of the vast domains of the nirmai].akaya is obtained because one has the ability to shake a hundred vast domains of the nirmal).akaya, and so forth. lhen, by means of four levels, control of the vast domains of the sambhogakaya is obtained because one has the ability to shake a hundred million vast domains of the sambhogakaya, and so forth. lhen, by means of two levels, control of the vast domains of the dharmakaya is obtained because one has the ability to shake ten trillion vast domains of the dharmakaya, and so forth. lhen, by means of the halflevel, control of the vast domains of the svabhavikakaya is gained because one has the ability to shake absolutely all the vast domains of the svabhavikakaya, and so forth.

IV. Demarcation by means ofma]JdaJ,a During the first six levels the body mai].<;iala is actualized because the four mansions and three channels, making seven, are actualized. lhen the bhaga mal)<;iala is actualized by means of four levels because the syllables that are the seeds of the six realms are seen just as they are. lhen the ma.Q.<;iala of the root enlightenment mind is actualized by means of two levels because the five clear essences, and so forth, are seen just as they are. [390 J lhen the maQ<;iala in which the quintessence of the sugatas of the three times is gathered is actualized by the half level because what is observed and the observing are seen to be no different, due to all sa1psara and nirval).a being a single taste as the clear quintessence of the clear essences of the drops in the womb of the mudra.

v: Demarcation by means ofculmination ofattainment During the first six levels, the culmination of attainment that is the indivisibility of satpsara and nirvat:1a is reached because the true nature of saJpsara and nirvil)a is directly realized. lhen the culmination of attainment that is distinct and utterly complete is reached by means of four levels, because one is able to teach distinctly with a single voice each individual Dharma, by means of each individual language and with the various conventional designations. Then the culmination of attainment that is blissful emptiness oflesser extent is reached by means of two levels because one has directly realized the phenomena ofnirvil)a as great bliss. lhen the culmination of attainment that is blissful emptiness of greater

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extent is reached by means of the halflevel because one has directly realized all sarp.sara and nirv~a as a single taste in the essence of great bliss. lhese can thus be conventionally designated as "such and such a level."

CHAPTER Two:

1heMeaningofthe Words

1he meaning of the Vajra Lines will be explained in the context of each level. It should be understood that this consists of four topics for each of the levels: the presentation ofthe causes, the presentation ofthe signs, the presentation of the results, and the presentation of a final summary.220

I. 1he Presentation ofthe Six Levels ofthe Vtzse Initiation

1he first culmination of attainment includes two general topics: A. 1he classification of the first level of the path ofseeing B. 1he classification of the five levels of the path of meditation A. 1he classification ofthefirst level o_{the path ofseeing

1he actual dassification This has four topics. 1.

a. 1he presentation ofthe causes lhis consists of two topics: 1) 1he eventual causes 2) 1he immediate causes

1) 1he eventual causes 1his includes both the initiation and the path. 1he initiation is to obtain the eleven aspects of the vase initiation from the master at the time of the cause, and to oneself meditate on either the extensive, medium, or condensed vase initiation in four sessions and so forth during the time of the path. [ 391] 1he path is the creation stage, the yoga of external shape because, after first obtaining it from the master, it becomes stable later by means of one's meditation. 2) 1he immediate causes 1his also includes two topics. 1he outer dependently arisen connection is taking the four initiations from an authentic nirmal).akaya. 1he inner dependently arisen connection is seeing the body maJ)4ala of the channels.

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b. 1he presentation ofthe signs lhe outer sign arises in the drops. When the first knot of the central channel is released, the clear essences stabilize in half the genital cakra. lhe inner sign arises in the vital wind. One set of eighteen hundred vital winds dissolves into the central channel. lhe signs of reality arise in the mind. Seven sets of a hundred qualities arise. c. 1he result

1he nirma~1akaya is actualized.

d. A final summary lhis is the first level.

2. 1hemeaningofthe treatise lhis has six topics. a. 1he demarcations On the transcendent path, ... After both paths of accumulation and application on the mundane path have been transcended, the path of seeing begins. From then on, up through the ultimate path, is known as "the transcendent path:' Of the five, this "presents the path of seeing."

b. 1he presentation ofthe causes On the mundane path and below, the path was traversed by means of three dependently arisen connections.221 However, the eventual causes are treated out of order in the treatise.

1) 1he eventual causes lhis includes both the initiation and the path. a) 1he initiation ... the vase initiation that purifies the body is perfected.

PllTt Three: 1he Tramcendent Path

JH

The vase initiation that purifies the stains of the body was obtained from the master at the time of the cause, and is perfected by means of familiarity on the path.

b) 1hepath lhrough the path of the creation stage, ... By implication, the path of the creation stage is also first received from the master, and then perfected by meditation in four sessions daily.

2) The immediate causes ... by means of the path of the outer and inner dependently arisen connections, ...

a) The outer dependently arisen connections lhe outer dependently arisen connections are the four initiations taken from the nirmiiQakaya in innumerable sessions. Moreover, because that initiation depends on the nirmiiJ:!akaya, precisely when and how many times it is bestowed cannot be grasped. [ 392.] One might ask, "If all four initiations are taken, why are the first six levels called 'the levels of the vase initiation'?" lhey are called that because the vase initiation becomes the immediate cause for the six levels, whereas the other three initiations do not act as more than just simultaneous influences.

b) The inner dependently arisen connections As the signs of reality, the seven branches of enlightenment, which are the four precious channel mansions and the three principals of the body ma~c,lala, are seen. As for the path of the inner dependently arisen connections, the signs of reality occur because the seven branches of the primordial awareness of the first level of enlightenment are actualized. lhese seven are the channel knots of the four cakras of precious channels, in the shape of

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mansions that are present in the form of four syllables with the shapes e VaTfl maya, and the three principal channels, which are both the rasana and lalana channels and the central channel. lhe body ma"~ala such as that is directly seen. c. 1be presentation o_fthe result

... the naturally spontaneous nirma"akaya is achieved. lhe cause, which is present as the channels, is purified by the dependently arisen connections of the initiation and the path, and the result is achieved as the actualization on the thirteenth level of the omnipresence of enlightened body, the naturally spontaneous nirmiJ}.akaya.

d. How what is to be abandoned is abandoned lhe advance and retreat of thoughts. In general, the twelve great and medium thoughts to be abandoned on the path of meditation are abandoned during the transcendent path. All those that are to be abandoned are not the incompatible opposites that are to be abandoned-the causes that produce the sufferings of existence and intense feelings-but are obscurations that will delay the actualizing of the level of a va jra holder and progression to higher and higher levels. In brief, it should be understood that since what is to be abandoned has little force and the antidote has great force, even though some thoughts that are to be abandoned through meditation may occur, they are immediately caused to retreat, and dissolve and advance into primordial awareness, like waves and the sea.

e. 1be presentation o_fthe signs lhis has three topics. 1) 1be signs o_freality lhe treatise is here broken into four sections: a) lhe presentation of the seven sets of a hundred qualities [ 393] b) lhe classification of the fi.rst level as the path of seeing

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c) 1he presentation of other special qualities d) 1he presentation of which of the sixteen untainted joys these are

a) The presentation ofthe seven sets ofa hundred qualities The ability to shake a hundred vast domains of the nirmaq.akaya, listen, make a hundred gifts, spread forth a hundred lights, pass down a hundred explanations, and be absorbed in a hundred different meditative concentrations. At that time, there is the ability to shake a hundred vast domains of the nirmal}akaya, such as the realm of the fearless world [of Jambudvipa ]; gaze upon the faces of those buddhas and listen to a hundred different teachings from them; make a hundred different gifts, such as sacrificing an eye or one's head: spread forth a hundred different lights at the same time, such as radiating white light and then gathering in red; pass down explanations of a hundred different teachings simultaneously to a hundred different potential disciples who are inferior to oneself, in accordance with their inclinations; and be absorbed at the same time in a hundred different meditative concentrations like those occurring in the siitras on the perfection of wisdom, such as "the majestic lion." 1his is also treated later [in the JajraLines]: Various miracles occur instantaneously because the inner vast domain is seen. A hundred different and various miracles are displayed instantaneously, such as fire blazing down from above and water dripping up from below, creating many from one and one from many, and so forth. 1he inner dependently arisen connection for the occurrence of the seven sets of a hundred qualities like those, which appear outside, is that the inner vast domain, which is the body mar;tc.{ala of the channels, is seen.

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lhe outer are not seen without seeing the inner. Without seeing the inner mar:u;l.ala, which is the seven branches of enlightenment that were presented before, the outer hundred vast domains of the nirmar).ak:iya and so forth are not seen. As the Two-Part H evajra Tantra says: Just as it is outside, so it is within. Thus the concealed nature is described.221 One might ask, "Why does this not contradict the statement in the Sutra oJthe Ten Levelsm that twelve sets of a hundred qualities arise?" [394] Here they are condensed into seven because of the inner dependently arisen connections, while in the srttra they are divided into twelve by means of the different qualities. lhey are also complete here in the sense of cause and result, so there is no contradiction.

b) 1he classification ofthefirst level as the path ofseeing If the channels of the six realms, and in particular the support ofhuman beings, are seen, ... lhis is the path of seeing because the channels of the six realms, which are the syllables of the desire realm in the bhaga, and in particular the blue syllable nri, which is the support of human beings, are seen, which creates the secret dependently arisen connection, and, as the outer experiential appearance, the meaning of the untainted truth that was not seen before is directly seen . . . . there is joy and anxiety, ... Because an exceptional joy arises from that, [the first level] is known as delight. When one was a worldly being before, one experienced every suffering, such as that of a sentient being in hell.lhus one directly saw every suffering that confused living beings have. Now, even though oneself is free from confusion and those sufferings are not happening, a fear or

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worry may occur in which one is afraid of again falling into saxp.sara and experiencing those sufferings, so there is anxiety . . . . and shame and disgust. Shame arises on directly seeing the contemptible acts performed in saxp.sara when one was a confused sentient being before, such as having taken one's mother (of a previous life] as a bride, and having taken the impure to be pure. One is depressed about these, and there is disgust. One might wonder, "Well, these lines mention only the support of human beings. Why are the supports of other living beings not mentioned?" Gods and the anti-gods have a greater proportion ofshame, so they do not perform wrong acts. Animals are very stupid, so they do not know how. Hungry spirits and hell beings are oppressed with suffering, so they have no opportunity for wrong acts. [395] Human beings have clear awareness and yet engage only in wrong acts, so only the human body is mentioned.

c) ]he presentation ofother special qualities lhe indivisibility of satpsara and nirva~a, which was presented before by the master at the time of the cause, is realized at about that point. lhe view of the indivisibility of sat!tsara and nirvat~a, the unity of appearance and emptiness in relation to objects, which was presented before by the master at the time of the cause, during the twenty topics of the path, is directly realized at about that point.lherefore, signs arise at the first culmination of attainment. lhese are qualities that arise in one's mindstream, such as the three-thousandfold world systems fitting into a mustard seed without restriction of size, and being able to turn back rivers, hold the sun and moon for ransom, and be unimpeded by walls and mountains.

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Compassion is born. Tears fall. At about that point, a nonreferential compassion is born for confused sentient beings who themselves create their own suffering. By the force of that, tears fall. 1he various minds of others are known. One is amused on seeing the various sensory objects. With untainted paranormal ability, the various minds of others are known, such as, from among sentient beings, the desire of those with human bodies. Seeing and enjoying without attachment the various sensory objects that have become the previously unseen celestial man~ sion, Riipavajra, and so forth (which are the appearance of an untainted primordial awareness), one is amused at those living beings who, with extreme attachment, enjoy the sensory objects of saxp.sara, which have no essence.

d) lhe presentation o_fwhich o_fthe sixteen untaintedjoys these are At about that point, the linga becomes firm. At about that point, the vital winds and mind gather together up into the external~shape a, and the first of the thirty~two knots of the central channel above the navel is opened. By the inner dependently arisen con~ nection of the dear essences of the essential constituents thus firm in half the genital cakra, the liitga224 outside is never flaccid. Or else, as the Dharma lord taught, since linga [in Sanskrit also means] "sign:· the three outer, inner, and secret signs are firm. 125 As the seminal drop rests at the tip of the vajra, the place of connateness, likewise the body is crazed with bliss, and one swoons. 1he primordial awareness of blissful emptiness arises when the seminal drop rests and stabilizes at the tip of the vajra, which is from the exter~ nal~shape a up to the first knot of the central channel at the naveL and is

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the place where connate connateness. which is the sixteenth descending joy. and the first. second. and third ascending joys atise. [396] Likewise. when the primordial awareness of the first level arises. the body is crazed with untainted bliss and the mind swoons with joyful bliss. Oneself and others are not recognized. At that time. of the twelve great and medium thoughts. since absolutely all the thoughts of subject that are to be abandoned on the path of seeing have been abandoned. oneself is not recognized. 226 and because the thoughts of object have been abandoned. others are not recognized. lhose present the signs of reality that arise in the mind.

2) The inner sign lhe inner sign is the cessation of the vital wind by one finger-width. lhe inner sign arises in the vital wind. In general. when the vital winds in the body of an ordinary person ate in equilibrium. the five root vital winds circulate fot a distance of twelve227 finger-widths in and out. so that the vital action winds circulate fot twenty-four finger-widths. Of these. two inner and outer finger-widths cease; one finger-width out and one finger-width in. As for the number. one set of the eighteen hundred vital winds of one transit dissolves into the central channel. At this point. there is no untimely death. Since control of the lifespan has been obtained. of the twelve links of dependent arising in reverse order. old age and death have ceased. Of the sixteen vowels. the force of the shon a is established.

3) The outer sign lhe outer sign is the drops stable in half the genital area. lhe outer sign arises in the drops. In general. progression is through two levels for each of the six cakras. When the first knot of the two knots

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between the genital cakra and the navd is opened, the clear essences of the drops fill half the genital area cakra in the manner of preparation or beginning, main section or enjoyment, and total completion and dissolu~ tion, and become stable so they will not again return below. At about that point, the villages of the four sacred land~8 of the top of the head, crown of the head, right ear, and back of the skull become empty. [397]

£A final summary lhe first level of the path of seeing. In the context of conformity to the Vehicle of the Perfections and scrip~ ture, the first level of the path of seeing is known as delight.

B. 1be presentation ofthe classification ofthe five levels o_fthe path of

meditation included in the vase initiation This has four topics. 1. 1be presentation o_{the causes lhis includes both the eventual causes and the immediate causes. a. 1be eventual causes This consists of the initiation and the path. Up through the sixth level, the initiation is obtained from the master at the time of the cause and perfected by meditating in four sessions at the time of the path. lhe path is perfected by meditating on the body mal)c;ialaduringthe creation stage.

b. 1be immediate causes lhe outer dependently arisen connection: Again the four fourfold initiations from the nirmal)akaya. The four fourfold initiations1211 are taken in countless sessions from the authentic nirmaQakaya.

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lhe inner dependently arisen connection: the body mar.u;lala of the channels is gradually seen to be clearer than before.

2. The presentation oftheresult lhe naturally spontaneous nirmii~takaya is achieved.

3. 1be presentation o_fthe signs lhis has three topics. a. 1be signs ofreality

From the second level of the path of meditation, there is the ability to shake, and so forth, a thousand vast domains of the nirmal}.akaya, and so forth. In the context of the signs of reality that arise in the mind, on the sec· ond level of the path of meditation, each of the seven sets of a hundred qualities has multiplied to a thousand, so that there are seven sets of a thousand qualities, which are to shake a thousand vast domains of the nirm~akaya. and so forth. Likewise, it should be understood from the first "and so forth" that, on the third level, these multiply to seven sets of ten thousand qualities, which are to shake ten thousand vast domains, and so forth; and from the second "and so forth," that one sees the faces of ten thousand buddhas, and so forth. lhere are seven sets of a hundred thousand on the fourth level, and seven sets of a million on the fifth level, up to seven sets of ten million on the sixth level. lhe qualities and so forth increase. lherefore, from the second level up through the sixth level, the qualities of the levels-and, as indicated by the "and so forth," the realization of the view of the indivisibility of sarpsara and nirviiQa, nonreferential compassion, taintless paranormal ability and bliss, and so forth-increase more and more. (398]

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Advance and retreat, and so forth, cease. Of the twelve great and medium thoughts of subject and object, up through the sixth may slightly occur, but because these dissolve and advance into primordial awareness, they retreat and cease as soon as they arise. The" and so forth" indicates that, of the twelve links ofdependent arising, birth due to karma ceases on the second level, and control ofbirth is obtained. lherefore, on the third level karma is not accumulated through the influence of wrong craving. Since karma is not accumulated, on the fourth level the longing to engage in the search for an object, such as a birthplace, and appropriation with the characteristic of attachment to the acquisition of an object do not arise. Since no appropriation occurs, on the fifth level the craving of attachment to the feelings of the three realms does not arise. Since no craving occurs, on the sixth level there is no proclivity for the pleasures and miseries of the objects included in the three realms; the feelings of the experiences of the pleasures and miseries of the objects do not arise. lhus the links of dependent arising cease in reverse order. The force of six vowels increases.

b. The inner sign lhe inner sign is the cessation of the vital wind by six fingerwidths. In the context of the inner sign arising in the vital wind, the vital wind ceases for a distance of twelve finger-widths; six finger-widths out and six finger-widths in. As for the number, six sets of eighteen hundred vital action winds cease. c. The outer sign lhe outer sign is the drops stable in the genital area, navel, and heart. In the context of the outer sign arising in the drops, there is one knot for half the genital calcra, and fifteen knots between the navel and the

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heart. For each of the levels, three knots are released (as beginning, enjoyment, and dissolution), so that sixteen knots of the central channel are opened during the five levels of the path of meditation. lhe clear essences of the drops fill from half the genital area cakra up to the navel and heart cakras, and become stable so that they will not again return below.130 [399] Some sambhoga.ka.yas are seen. At that time, some (between one and ten) authentic sambhoga.ka.yas are seen, and one is blessed. The villages of fourteen sacred lands, such as that of the left ear, become empty.

4. 1he presentation ofafinal summary lhe sixth level of the path of meditation. As for the second through the sixth level of the path of meditation, in the context of the Vehicle of the Perfections and scripture, the second is known as immaculate, the third as light-producing, the fourth as radiant light, the fifth as difficulties purified, and the sixth as actualization. lhus the six levels included in the vase initiation have been presented by means of six levels.

II. The Presentation ofthe Four Levels Included in the Secret Initiation

lhis has four topics. A. The causes 1his consists of two topics. 1. 1he eventual causes a. 1he initiation A line that is out of order in the treatise deals with this.

1he secret initiation that purifies the voice is perfected. 1he secret initiation that purifies the stains of voice, and that was obtained from the master at the time of the cause in either the superior, medium, or inferior way, is perfected by taking at the time of the path in either the extensive, medium, or condensed form.

b.lhepath 1hrough the path of the stages of self-blessing, ... After first obtaining the path of the stages of self-blessing from the master, one later stabilizes this oneself through meditation.

2. 1he immediate causes lhis has two topics.

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a. 1be outer dependently arisen connection lhis is treated fi.rst:

Again the four fourfold initiations from the sambhoga~ kaya. lhe four fourfold initiations, in which the secret initiation is foremost, are taken from tbe authentic sambhogakaya in innumerable sessions.

b. 1be inner dependently arisen connection lhis is treated later [in the Vajra Lines]. When the seeds of the six realms are seen just as they are in the bhaga maJ:tQala, control is gained over the six seeds and one is able to emanate in any shape one wishes.

B. 1be presentation ofthe result ... the naturally spontaneous sambhogakaya is achieved. Because the cause, which is present as the channel syllables, has been purified by means of the initiation and the path, inexhaustible enlightened speech, the naturally spontaneous sambhogakaya, is achieved on the thirteenth level. [400]

C.1besigns lhis has three topics.

1. 1be signs ofreality lhe signs of reality are the five powers, ...

In the context of the signs of reality arising in the mind, this includes four topics. a. 1be qualities ofobtaining control ofthe vital winds

lhe five powers have been obtained, so the vital wind of earth below the tuft of hair between the eyebrows becomes powerful in the central channel and one cannot be affi.icted by harm from the element earth. lhe

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three vital winds of water and so forth should be understood in a similar

way. . .• gaining control of the vital winds of the five clear essences, ... Since the vital wind of space becomes powerful in the central channel, one is not frightened even by an abyss of a thousand leagues and so forth, because gaining control of the five vital winds of the five clear essences of the nectars is the inner dependently arisen connection for these to occur. • . . the five abilities, .•. Also at about that point, from the seventh level up through the tenth, the vital wind of earth and so forth become somewhat forceful in the central channel, and thus five various unimpeded231 miraculous abilities occur, which are the four abilities to emanate oneself as earth and so forth, and, because the vital wind of space has become forceful, the ability to conceal oneself and others, and so forth . . . . and being unimpeded in the gazes. Likewise, since control has been obtained over gathering the vital winds and mind at the openings of the eyes, control of the four basic gazes is obtained, which are the gazes offalling,232 attracting, overpowering, and paralyzing, and of the eight branch gazes and so forth, such as that of vanquishing an enemy army. lhus one is established as unimpeded.

b. 1be qualities ofobtaining control ofthe syllables lhe seeds of the six realms are seen in the bhaga m~fi{ala. Control is gained over the six seeds. One teaches Dharma in the languages of sentient beings, and ... When the seeds of the six realms, such as the gods, are seen in the bhaga m~4ala, control is gained over the six seeds, and one is able to

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gather the vital winds and mind wherever one wishes. lhis creates the secret dependently arisen connection, and one is unimpeded in teaching Dharma outside in each of the languages of the six types of sentient beings, in accordance with each of their inclinations. [ 401] One might ask, "In that case, aren't the seeds ofthe six realms also seen and the Dharma also taught in their languages at the final gathering and on the first level? Why does this apply only here?" On those occasions their seeds were merely seen and their languages merely understood, but control was not obtained and they were not understood without impediment. Here they are seen and understood without impediment. ... is unimpeded in regard to the general and individual characteristics of phenomena. At that time, one is unimpeded in knowing the general characteristics that phenomena have in common, like the impermanence of conditioned entities, and the individual characteristics, like the solidity of earth, and one becomes able to give prophecy in reply to questions and so forth. After seeing at the navel the eight bases of the syllables, and the vowels such as a and the consonant-syllables such as ka, one is unimpeded in the twelve branches of scripture, such as the Dharma of the siitras. Furthermore, seeing the eight, a ka ca ta tapa ya fa~ the bases of the syllables that are present as the eight channel branches of the inner circle of the navel cakra-and the fifty syllables of the vowels such as a and the consonant-syllables such as ka of the outer circle creates the secret dependently arisen connection. Externally, one is then unimpeded in knowing and being able to explain the twelve branches of scripture, such as the Dharma of the sfttras.233 So this is known as "the time of becoming a great master of speech." Since one is able to teach the Dharma by means of various conventional designations, this is also known as "the time of total awakening from conventional designations." lhe truthfulness of words has been established, so it is also known as "the time when absolutely all the sub-

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lime attainments of speech have been realized." One is unimpeded in Dharma, meaning, definition, and confidence, so it is known as "the time when control is obtained of the four types of individual and perfect pure awareness.

.

c. 1be qualities ofobtaining control ofthe nectars

lhe five nectars and the ability to enjoy the six tastes. Since the dear essences of the five nectars have risen and stabilized in the throat cakra inside, one has the ability to enjoy without impediment the six tastes in the worldly realm outside. [402.] At about that point, the cause of the major mark of having the sublime taste of flavors is established. lhose that become the melody ofBrahma •.. Furthermore, the essence iii) moving to the throat cakra creates the secret dependently arisen connection,234 and externally the branches of melodious enlightened speech, such as the sixty and the sixteen, occur, which are being pleasant to the ears of oneself and others, audible near and far, and so forth. lhese sixteen are because of the inner dependently arisen connection in which the dear essences have stabilized in the sixteen channel branches of the throat cakra. lherefore, since it is audible for a long distance, it is said to "become the melody ofBrahma." ... are clarified by six, such as "lhe a [is the most sublime of all] phonemes." Because of this, the Magical Net says: lhe a is the most sublime of all phonemes. Of great benefit, it is the excellent syllable. It comes from within and is birthless.

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Defying expression as a word, it is the sublime cause of all expression. It totally clarifies all meanings.235 lhis point is thus clarified by six verse feet. Furthermore, since the various teachings that appear as an accumulation of syllables, words, and phrases arise from the essence ab, it pervades all phonemes and is thus the most sublime of phonemes. Because benefit to oneself and others ensues, it is the essence ofRatnasambhava, and thus of great benefi.t. "Syllable" is ak~ara [in Sanskrit], meaning immutahle, and abiding continually in the basic space of phenomena. In reference to that, it is the quintessence of immobile mirrorlike primordial awareness, and so it is the essence ofVairocana, and thus the excellent syllable. Since it is expressed with great effort, it comes from within. Since it shows that all phenomena are birthless from the beginning, it is birthless. Since it is birthless itself, it defies expression as a word. Since it produces the primordial awareness ofMafijusri, the main cause of all expression of sound, it is the sublime cause of all expression. [403] Since it applies to all speech, it totally clarifies all meanings. llms it has been taught. 236 Two levels are established at each caltra of the four cakras within. l11e inner dependently arisen connections for those [qualities of enlightened speech] to occur arise by the force of the dear essences of the essential constituents filling the cakras of the genital area, the navel, the heart, and the throat, and becoming actually stable and immobile.237 Moreover, up through the sixth level, the nirmaQ.akaya is clear with the six ornaments, but it should also be understood that here the six ornaments of the sambhogakaya are clear as the essence of the six families. 238 Now, to present other qualities of the signs of reality that arise in the mind, there is the fourth topic.

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d. 1he presentation ofother special qualities 1) 1he meaning ofthe treatise [lhe signs] are treated out of order in the treatise. Above the seventh level, the mudras of the four cakras. 1he ability to shake, and so forth, a hundred mmion vast domains of the sambhogakaya, and so forth. As the outer dependently arisen connection, on the seventh level one shakes four hundred mmion vast domains of the sambhogakaya, and, as included in the first "and so forth;' obtains twenty-eight sets of a hundred million qualities, such as beholding the faces of four hundred million buddhas in those vast domains. As included in the second "and so forth," above that level one is able to gain twenty-eight sets of a billion qualities on the eighth level, such as shaking four billion vast domains of the sambhogakaya; twenty-eight sets of ten billion qualities on the ninth level, such as shaking forty billion vast domains of the sambhogakaya; and twenty-eight sets of a hundred billion qualities on the tenth level, such as shaking four hundred billion vast domains of the sambhogakaya. lhe inner dependently arisen connection for the occurrence of the twenty-eight sets of a hundred qualities is seeing the inner vast domain of the quintessences of the four mudras, which are, of the four cakras, the emanation cakra of the navel as the action mudra, the dharmacakra at the heart as the dharmamudra, the enjoyment cakra at the thtoat as the mudra of sacred commitment, and the cakta of great bliss at the top of the head as mahamudra. [404] Without seeing the inner cakras, the oute1 vast domains of the sambhogakaya and so forth are not seen. lhere are reasons for obtaining qualities like these. Generally these are similar, in that the qualities of the next one multiply tenfold. But in particular, up through the previous sixth level, the qualities of the result were multiplied in seven sets of a hundred by the force of the seven branches ofenlightenment as the cause. Here also, since the seven sets of a hundred million qualities multiply fourfold by the force of the four cakras as the cause, there are twenty-

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eight sets ofa hundred million.lhese are divided by seven essences of the qualities, so there are four, and so forth, for each set of qualities. lhis appears to have not been comprehended by Marton and others, who did not divide these in unbroken sequence.239

2) 1begeneral meaning lhis has three topics: a) How the four vast domains are complete in the impure causal continuum b) How the four vast domains are complete in the method continuum of the body c) How the four vast domains are complete in the pure appearance, the experiential range of a single primordial awareness

a) How thefour vast domains are complete in the impure causal continuum lhis includes two topics.

(1) Classification in regard to thefour supporting mtuJJ,alas lhe channels of the body are the vast domains of the nirmat)akaya, the syllables of the voice are the vast domains of the sambhogakaya, the enlightenment mind of the essential constituents is the vast domains of the dharmakaya, and the quintessential vital wind of primordial awareness is the vast domains of the svabhavikakaya.

(2) Classification in regard to the supported mind lhose vast domains of the four kayas are present in the form of qualities or potencies within the universal ground. The aspect of the mind that appears in variety is the cause of the vast domains of the nirma~akaya because the vast domains of the nirmat)akaya are actualized through that aspect being cleansed by the path. [405] lhis should also be understood and applied in the same way to the remaining vast domains. lhese are classified in relation to the lucid, blissful, and unified aspects of the mind. They are also classified in that way because the habitual propensities for the creation of the four vast domains are present in the universal ground itself.

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b) How thefour vast domains are complete in the method continuum of the body lhis has three topics: ( I ) How the four vast domains are present as the six cakras (2) How the four vast domains are present as the thiny-two knots of the central channel (3) How the four vast domains are present as the four ma.t;1Qalas

( 1) How thefour vast domains are present as the six cakras lhe four vast domains are classified in sequence as: the genital cakra together with those of the navel and the heart, those at the throat and between the eyebrows, that of the top of the head, and the cakra of the cranial dome.

(2) How thefour vast domains are present as the thirty-two knots ofthe central channel Of the thirty-two channel knots of the central channel, the initial release of sixteen, then of twelve, and then of four are classified as the four vast domains. 240

(3) How thefour vast domains are present as the four ma'}t/alas lhis is as presented before.

c)141 How the four vast domains are complete in the pure appearance, the experiential range ofa single primordial awareness In general, the vast domains of one universal emperor are the four continents. A hundred sets of ten million of those are the vast domains of the nirma.Qakaya. A hundred sets of ten million of those are the vast domains of the sambhogakaya. A hundred sets of ten million of those are the vast domains of the dharmakaya. In that way, the vast domains of the three kayas are measurable.141 lhe vast domains of the svabhavikakaya are absolutely all sa.q15ara and nirva.Qa equally. lhis is the meaning of "a single mindstream between buddha and sentient being."

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2. Theinnersign lhe innersign is the cessation ofthe vital wind by ten fingerwidths. lhe inner sign is the cessation of the vital wind by ten finger-widths out, and ten finger-widths in, for a total of twenty in and out. As for the number, ten sets of eighteen hundred vital action winds cease in the central channel. [406] Four of the great and medium thoughts consisting of subject and object, which are to be abandoned, cease. Of the twelve links of dependent arising, the four of touch and so forth cease. Since feeling has ceased on the sixth level and no proclivity is present, when sense faculty and attention come together {which would be its cause), absolutely no engagement of objects occurs, and so touch ceases on the seventh level. Since touch, which is composed of the triad (of object, sense faculty, and attention), has ceased, on the eighth level the six sensory bases cease because the sensory bases of the eyes and so forth are not established. Since the six sensory bases have ceased, the aggregate of form is not established on the ninth level. Because of that, and because feeling, craving, becoming, and birth have ceased below that level, name and form, which possess the embryonic characteristics of the essence of the five aggregates, are not established. Since these are not established, and becoming, which is the essence of karma, has already ceased before, consciousness, which possesses the habitual propensities of karma, ceases on the tenth level. lhe force of four vowels increases.

3. The outer sign lhe outer sign is the drops stable in the throat and the point between the eyebrows. lhe outer sign is that the dear essences ofthe drops move to the cakras at the throat and the point between the eyebrows, and when twelve knots of the central channel are released, the cakras fill with the dear essences of the essential constituents, which become stable and will not move down.

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Of the twenty-four sacred lands, the villages of twelve are empty. D. 1he presentation rfa final summary

The tenth level of the path ofmeditation. Of the four levels of the path of meditation, the seventh level is known as far gone, the eighth as immobile, the ninth as fine intelligence, and the tenth level as doud ofDharma.lhis is in the context of conformity to the Vehicle of the Perfections and scripture.

III. 1he Presentation ofthe Two Levels ofthe Initiation of Primordial Awareness De pendent on an Embodiment ofWisdom

A. 1he presentation ofthe causes lhis has two topics.

1. 1he eventual causes lhis includes two topics. a. 1he initiation

1he initiation of primordial awareness dependent on an embodiment of wisdom is perfected. 1he initiation of primordial awareness dependent on an embodiment of wisdom purifies the stains of the mind. [407] lhis was obtained from the master at the time of the cause, and is perfected through being taken at the time of the path in an unbroken stream, by means of either the extensive, medium, or condensed form, in four sessions, and so forth.

b.1hepath 1hrough the path of the ma.,<Jalacakra method, which purifi.es the mind, ... By the path of the actual mudra or the imagined mudra of primordial awareness, which is the ma.,<Jalacakra method, the stains of the enlightenment mind are somewhat purified at the time of the initiation, and mostly purified at the time of the path.

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2. 1he immediate causes lhis has two topics. a. 1he outer dependently arisen connection

Again the four fourfold initiations from the dharmaka ya. lhe four fourfold initiations, in which the third initiation is foremost, are taken in innumerable sessions from the Conqueror's sambhogakaya and dharmakaya, which are no different.243

b. 1he inner dependently arisen connection lhis is treated later [in the Vtljra Lines]: After the ma~gala of the root enlightenment mind has been seen, the signs are displayed. lhe m~gala of the root enlightenment mind, the clear essences from which the quintessential great bliss is taken, which is the cause that establishes the three signs, has been seen.

B. 1he presentation ofthe result ... the naturally spontaneous dharmakaya is achieved. lhe naturally spontaneous dharmakaya is achieved, but this is not presented here because it is explained in the section on the results. C. 1he presentation ofthe signs lhis has three topics.

1. 1he signs ofreality

a.1he actual signs ofreality lhe signs of reality, the five forces, are due to the five vital winds of the enlightenment mind and the clear quintessence of the clear essences that they have moved.

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In the context of the arising of the signs of reality in the mind, the qualities of the five forces are that internally the five vital winds of the five dear essences of the enlightenment mind, and the clear quintessence of the clear essences of the five nectars, which are the enlightenment mind that has been moved and purified by them, blend together as a single taste, in the manner of the sacred commitment and primordial awareness aspects. When they enter into the central channel, their force increases, and when they arrive at the cakra at the crown of the head, this creates the inner dependently arisen connection. Then the five forces occur externally. Since the vital wind of earth has become forceful in the central channel, one is able to emanate as earth. This applies in a similar way to the other three ofwater and so forth. Since the vital wind of space and its enlightenment mind have become forceful in the central channel, [408] one is able to invisibly conceal oneself and others. Now, in the context of both the immediate and the eventual causes, the properties of the qualities in regard to the initiation of primordial awareness dependent on an embodiment of wisdom will be calculated.

b. 1he qualities ofthe initiation Afi:er the initiations of the three kayas, the five types of primordial awareness, and so forth, have been received, ..• lhis has five topics.

1) Classification as the initiation ofthe three kayas By the potency of the initiation that was received at the time of the cause, and that one has grown accustomed to at the time of the path, these initiations occur as the culminations of attainment on the eleventh and twelfth levels. After instantly blessing with the three perceptions a mudra who is equal in realization to oneself, and who is a totally pure support, the male embodiment of method and the female embodiment of wisdom enter into union. lhus the dear essences of the essential constituents of the body are melted by the fire of subsequent passion, and from the locations of all the channels they gather into the ha??Z of the crown of the head.

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lhat enlightenment mind moves from the top of the head down to the throat. At about that point, since the experience of bliss is small, the primordial awareness of joy is actualized. In regard to the affiictions that are to be abandoned, of the two, the imaginary [ignorance] has abated but the connate has not abated, so it is said that "halfhas abated, but half has not abated." lhe selflessness of persons is realized by means of this, and the path of the arhats is completed. lhe enlightenment mind moves to the heart. Since the experience of bliss expands, the primordial awareness of sublime joy is actualized. Of the two affiictions to be abandoned, the actual have abated but the ten~ dencies have not abated, so it is said that "three~quartershave abated, but one~quarter has not abated." By means of this it is realized that apprehended objects have no self~nature, which is one aspect of the selflessness of phenomena, and the path of the pratyekabuddhas is completed. In regard to those two, in the context of the three kayas, since bliss is enjoyed, it is said that "the initiation of the sambhogakaya is received." lhe clear essences move down to the navel. Since the bliss is adorned with a nonconceptual state, the primordial awareness of joy free from joy is actualized. In regard to the affiictions that are to abandoned, since the tendencies have also abated, all the affiictions have abated. [409] Since it is also realized that the apprehending subject has no self-nature, both aspects of the selflessness [of phenomena] are actualized, and the path of the bodhisattvas is completed. Since a nonconceptual awareness in which all elaborations have abated is realized, the initiation of the dharmakaya is received. lhe clear essences of the essential constituents move down to the genital area. Since bliss and emptiness are united, the primordial awareness of descending connate joy is actualized. Since all the affiictions that are to be abandoned have abated and this state has stabilized, absolutely all the subtle and coarse thoughts of subject and object have ceased. When satpsara and nirvil).a are then realized as the essence of great bliss, the thirteenth level of great enlightenment is completed. At that time, by virtue of the drops being unstable in their own location because they move down, or by virtue of being able to emanate and transform according to one's wishes based on the descent, retention, and reversal of the drops, the initiation of the nirma.t:takaya is received.

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In that way, these are the initiation of the three kayas. This is also classified by means of different specific qualities.

2) 1be initiation oftheJive types ofprimordial awareness Since all phenomena are clear as birthless in essence at the time of the realization of connate bliss and emptiness, this is the initiation of mirrorlike primordial awareness. Since sarttsira and nirviJ:la are realized as equal, it is the primordial awareness of equality. Since the vital wind is stable, it is perfectly realized that, like the semen, the relative cannot be lost, and so it is the primordial awareness of discrimination. Since reality is accomplished in oneself, it is theall-accomplishingprimordial awareness. Because of the nonconceptual state, it is the initiation of the primordial awareness of the basic space of phenomena. Of the three initiations included in the "and so forth," this is classification in the context of similarity.

3) 1be initiation ofthe.five mudrtis From the perspective ci that connate primordial awareness not touching the conceptual marks and thoughts, this is the initiation of the brahmin lady. [410] From the perspective of the thoughts not touching that primordial awareness, it is the initiation of the outcaste woman. From the perspective of one's own mindstream transforming into great bliss, it is the initiation of the dancer woman.244 From the perspective ofeverything else transforming into great bliss, it is the initiation of the dyer woman. From the perspective of fierceness in killing the conceptual marks and thoughts, it is the initiation of the fierce woman {cfDJI!.tili]. lhis is also classified by other specific qualities.

4) 1be initiation o_{the eleven herukas In the realization of connate bliss, appearances of form arise as the essence of blissful emptiness, so this is the heruka of form. Likewise, since any appearances of sound, smell, taste, touch, and phenomena all arise as the essence of the primordial awareness of blissful emptiness, these are the herukas of sound, smell, taste, touch, and phenomena. lhese are six.

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The production of oneself as the deity arising as blissful emptiness is the heruka of sacred commitment. lhe primordial awareness aspect, which is the essence of blissful emptiness, entering into that sacred commitment aspect is the other heruka of primordial awareness. lhe arising of an image ofheruka, such as a drawing or a cast figure, as the essence of blissful emptiness, is the designated or symbolic heruka. All the names ofheruka, such as sri heruka and vajra heruka, are the labeled heruka of name. lhe essence of the four gates to liberation blending together as one is the heruka of absolute primordial awareness. These are the eleven. In that way, those twenty-four-the three kayas, the five types of primordial awareness, the five mudras, and the eleven herukas-are present in one's body and bless it. Because of relishing the bliss, one is the deity. lhis is the initiation of the twenty-four aspects of the real nature of the deity. lhis is also classified by benefits.

5) 1he initiation ofthefour aspects ofthe real naturez45 Anything done with the hands of a yogin possessing the experience of reality becomes a mudra, so this is the initiation of the real nature of the mudra. (.p1] Anything done with the feet becomes the m;u.tcJala, so it is the initiation of the real nature of the ma.Q9ala. Anything expressed with the voice becomes mantra, so it is the initiation of the real nature of mantra. If one possesses experience and realization of those four-the previous initiation of the real nature of the deity, and the real nature of the mudra, ma.JfcJala, and mantra here-the initiation of the primordial awareness of the four descending joys dependent on a female embodiment of wisdom is obtained, and thus this is known as "the initiation of primordial awareness dependent on an embodiment of wisdom." Concerning the treatment at this point, it should be understood that these are treated here because this initiation acts as the cause for the eleventh and twelfth levels.

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Now, since the signs of reality arise in the mind because of the two outer and inner dependently arisen connections, the other infallible qualities of the dependently arisen connections of reality are presented. c. Qualities other than those

... if the five nectars are seen gathering in any channels, the buddhas are seen acting for the benefit of others. Seeing any of the five nectars of the clear essences of the essential constituents, and the five taintless vital winds, blending together indivisibly and gathering in any of the locations of the four gathering places of the channel mansions, and so forth, creates the inner dependently arisen connection. lhen, externally, the buddhas-the nirmai)akayas and sambhogakayas-are seen acting with enlightened body and speech for the benefit of others who are their individual potential disciples. lhe meaning is that this is totally pure enlightened activity. If the drops are seen gathering in the emanation cakra and that of great bliss, the buddhas are seen residing in profundity in the realm of Akaninha. Seeing the clear essences of the essential constituents gathering for a while in the emanation cakra of the navel, and then those drops gathering and stabilizing in the cakra of great bliss at the top of the head, creates the inner dependently arisen connection. lhen, outside, as experiential appearances, the buddhas-the sambhogakayas-are seen infallibly residing and acting for the benefit of potential disciples in the Dense Array of the realm of Akaninha, without straying from the state of a single profound primordial awareness of the great bliss of the dharmakaya, free from elaboration. r412.] lhis is also known as "seeing the vast domains of the dharmakaya." If the five nectars and the five vital winds are seen gathering in the emanation cakra at the navel, the five families of the sambhogakaya are seen residing in the mother's bhaga and proclaiming the secret to fortunate bodhisattvas.

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At about that point, seeing the five nectars of the taintless essential constituents and the five vital winds gathering in the emanation cakra at the navel becomes the inner dependently arisen connection. Then, outside, as the appearance of a taintless meditative concentration, the unique teachers, who are the fathers and mothers of the five families ofthe Conqueror's sambhogakaya, are seen residing in the unique location of the supporting maQ<;Iala, the mansion that is the appearance of primordial awareness inside the tetrahedron of the mother's bhaga, and proclaiming the meaning of the sublime secret of the profound Vajrayana, the unique Dharma that is to be presented to the unique audience of fortunate bodhisattvas on the eleventh and twelfth levels. If the clear quintessence of the clear essences of the mudra is seen, there is unimpeded paranormal ability. When the great dear quintessence of the clear essences of the essential constituents is seen without impediment in the channel locations of the mother, the mudra, this creates the inner dependently arisen connection. lhen, outside, in experiential appearances, the five paranormal abilities are unimpeded. If the clear essences are seen gathering in the openings of her eyes, there is no impediment of the paranormal ability of the divine eye that sees from where sentient beings transmigrate, to where they are reborn, and tiny and coarse forms that are far away. If [the clear essencesJ are seen gathering in the openings of her ears, there is no impediment of the divine ear, which hears the voices of potential disciples near and far. If the taintless five vital winds are seen gathering inside her heart, there is no impedimentto a knowledge of the minds ofpotential disciples just as they are, and to knowing the minds of others. 246 If the clear essences are drawn into the channel syllables, there is unimpeded magical ability.

Also, the transforming of one's own channel syllables into various shapes, such as tigers and lions, and the drawing of the clear essences of the [mudra's] vital winds and mind there, 247 creates the inner dependently arisen connection. lhen, outside, there is the unimpeded paranormal magical ability of transforming into various forms, such as the emanated

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forms of tigers and lions and the sublime emanation, Sakyamuni. [413] If they are transferred precisely there again, previous locations are recalled. If the vital winds and mind that were drawn from the mansions before are again mentally transferred and left in precisely those locations, such as the syllable a, from which the vital winds and mind were first drawn, the paranormal ability of recalling previous external locations occurs, in which the innumerable earlier lives of other sentient beings, and also oneself, are remembered. Likewise, when the vital winds and mind gather in the syllables of the navel cakra, an untainted paranormal ability occurs, in which the Dharma that presents the method for liberation from sa1psara is directly known. These lines have presented the signs of reality that arise in the mind because of the four dependently arisen connections of the outer, the inner, the secret, and reality. Furthermore, on the eleventh level one obtains twenty-eight sets of a trillion great qualities, such as shaking four trillion vast domains of the dharmakaya. According to the statements of my predecessors, this later line should be applied on this occasion of the eleventh level: As the result, there is the ability to shake, and so forth, ten trillion vast domains of the sambhogakaya, and so forth. Although it says, "As the result, ... sambhogakaya," at the time of obtaining the twelfth level, twenty-eight sets of ten trillion qualities are obtained, such as shaking forty trillion vast domains of the dharmakaya, and so forth. 248

2. The inner sign The inner sign is the cessation of the vital wind by twelve finger-widths.

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In the context of the inner sign arising in the vital wind, there is a cessa~ tion of twenty~four finger-widths-twelve finger-widths in, and twelve out. As for the number, the twelve sets of eighteen hundred vital action winds have ceased in the central channel. [ 414] Of dependent arising, on the eleventh level the totally conditioning factors of mind that impel further existence cease because the universal ground possessing the habitual propensities of karma has ceased. On the twelfth level, ignorance of the three wor Ids ceases. By the force of the conditioning factors having already ceased, one will not be born again in the three worlds due to the power ofkarma because actions, their results, and reality have been directly realized. lhe force of two vowels such as a is established.249 Absolutely all the twelve thoughts to be abandoned on the path of meditation, which are what are to be abandoned, cease.

3.1heoutersign lhe outer sign is the drops stable in the entire crown of the head. lhe outer sign arises in the drops. When the first three of the four knots of the cakra at the top of the head are opened, 250 and the drops are stable in three-quarters of the cakra, the eleventh level is obtained. When the final one is opened, and the entire half of the cakra at the crown of the head fills with the essential constituent drops, which become stable without returning below, the twelfth level is obtained.251

D. 1hepresentation ofafinal summary lhe twelfth level of the path of meditation. By means of the concealed meaning, the eleventh level is known as primordial awareness without simile, and the twelfth is known as great primordial awareness.

IV. 1he Presentation ofthe HalfLevel ofthe Fourth Initiation

Now the halflevel of the fourth initiation includes four topics.252

A. 1he presentation ofthe causes lhis has two topics. 1. 1he eventual causes a. 1he initiation

lhis is treated later [in the Vajra Lines): 1he fourth, the initiation of body, speech, and mind, is perfected. At the time of the cause, the fourth was obtained from the master. 1he right channel is body, the left is speech, and the central channel is mind. All the vital winds and mind ofboth the channels ofbody and speech dissolve into the central channel of mind, so the initiation that cleanses the stains together with the habitual propensities, which was obtained at the time of the cause, is perfected on the path by taking it in four sessions.

b.1hepath 1hrough the path of the vajra waves, ... 1he path that totally purifies existence.253 1he path of the vajra waves is the path that totally purifies existence, which is the three channels; the triad of exhalation, inhalation, and rest-

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ing of the vital wind; the triad of body, speech, and mind; and the three worlds. lhis was first obtained from the master, and then perfected by oneself through meditation in four sessions on the path. [415]

2. The immediate causes This has two topics. a.

The outer dependently arisen connection Again the four fourfold initiations.

Depending on an utterly pure female embodiment ofpure awareness who is on the twelfi:h level, one appears to take the four initiations, in which the fourth is foremost, in innumerable sessions from the Conqueror's indivisible three kayas.

b. The inner dependently arisen connection This includes two topics. 1) Theactualmeaning lhrough the ultimate path, ... This is the initiations that are the dissolution of the four pulsations. In the context of conformity to the Vehicle of the Perfections and scripture, since the thirteenth level of a va jra holder is achieved in the next instant afi:er that, there is no path to be traversed above it, and thus, of the five paths, this is known as "the ultimate path:' ... the ultimate are purified by the ultimate dependently arisen connection. lhat has completed all the dependently arisen connections, so there is now no need to align dependently arisen connections. Therefore, of the five dependently arisen connections, that is also the ultimate dependently arisen connection. From what are to be abandoned, the ultimate

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and subtlest of the subtle obscurations of knowledge that obscure the omniscient primordial awareness, like a lamp shielded by a thin obscuring veil, are totally purified by this. Because of the specific amount of force with which the dependently arisen connections and the three random events come together, from the first level up through the twelfth leveL the time of those achievements of a va jra holder is uncertain. Ifthe force is small, it is possible that they may be delayed for a long period, such as an eon. If the force is great, it is even possible that they may be achieved seven days and nights after the first level has been obtained.

2) Direct realization ofthe meaning This is the direct realization of the halflevel of the thirteenth level of the ultimate [path]. It consists of three topics: a) Classification in seven moments b) Classification in three moments c) Classification in two moments

a) Classification in seven moments To cause the dissolution of the four pulsations it is necessary to obtain the four resultant initiations. [416] To begin with, for the purification of the mindstream of the male embodiment of method, there are three moments for the paralysis of the three waves. For the purification of the mindstream of the female embodiment of wisdom, there are three moments for the paralysis of the three waves. For the individual purification, there is one moment. 1hus there are seven. To characterize this by a future time and give it a name, it can also be presented as "direct perfect buddhahood in seven days and nights." 1he Vajrapanjara Tantra also says, "By means of a single day's yoga:' and so forth.zs 4

b) Classification in three moments 1hese three are the purification of the mindstream of the male embodiment of method, the purification of the mindstream of the female embodiment of wisdom, and the individual purification.

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c) Classification in two moments 1hese two are one moment for the purification of the mindstream of the male embodiment of method and the purification of the mindstream of the fanale embodiment of wisdom, and one moment for the individual purification. To characterize these and give them names, they can be presented as the two called "the time without obstacles" and "the time of freedom;· or as the two called "the time of subduing Mara,. and "the time of direct enlightenment;' or as the two called"evening time" and" daybreak time;· or as the two called "the time of displaying miracles" and "the time of the small omniscience;· or as the two called "the time of the first two results" and "the time of one result."255 Although many synonyms are presented, the meaning should be understood as a single direct realization.

B. 1he presentation ofthe result ... there is the sublime attainment of mahamudra, the child of the female embodiment of pure awareness. 1he naturally spontaneous svabhavikakaya is achieved. 1l1is depends on the mudra, and it is maha, "great;' because no other result is above it. Or else it is called "the child of the female embodiment of pure awareness:· because it is an attainment that depends on the female embodiment of pure awareness. A sublime attainment such as that, the naturally spontaneous svabhavikakaya in which the three kayas are indivisible, is achieved. [417]

C. 1he presentation ofthe signs 1l1is has three topics: 1. 1l1e condensed presentation in the context of two results 2.. 1l1e extensive presentation in the context of one result 3· 1l1e extremely extensive presentation by means of its support 1. 1he condensed presentation in the context oftwo results 1l1is includes three topics.

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a. The signs ofreality lhe signs of reality. In the context of the signs of reality arising in the mind, there are also three topics.

1) The qualities ofliheration As for the noble path of eight branches, two results are achieved at the point of the purification of the eight types of consciousness. lhis is in the context ofconformity to the Vehicle of the Perfections and scripture. Noble is the five types of primordial awareness. lheir path is the cause. The eight branches are its parts, the eight groups of consciousness. 1l1ese are thoroughly cleansed by the dependently arisen connections of paralyzing the three waves, and the thirteenth level is obtained. At the point of the purification of the stains of the subtle things to be abandoned and the transformation into the five types of primordial awareness, two results are achieved. From the paralysis of the right waves of object, the signless gate to liberation is actualized, and from the paralysis of the left waves of subject, the wishless gate of liberation is actualized. Now, here are the signs of reality that arise in the mind during the half level of the thirteenth level of the ultimate path.

2) The qualities ofsuhduing Mara lhis great earth is joyful, elated, and delighted. It shakes in six ways. At the second moment [after enlightenment], the earth goddesses, who are the mistresses of the great earths of the universe,ZS6 seeing the meditator reach buddhahood, know that "this is our Teacher, the perfectly

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complete Buddha." At the first moment they are joyful, like a child seeing its mother, and at the second, elated. At the third they are delighted, and shake in sixways with the sound oflaughter. lhese six are shaking, severe shaking, and totally severe shaking/~7 and likewise rumbling, booming, and resounding. [418] lhe first applies to the earth, the second to trees, the third to mountains, the fourth to thunder, the fifth to the ocean, and the sixth to douds. By dividing each of these into triads ofgreat, medium, and small, there are eighteen marvelous signs, just as taught in the Conqueror's sutras on the perfection of wisdom. Sounds resound in Mara's places. Likewise, since the four maras have been vanquished, there is the miracle of breaking Mara's pride, the falling of meteors and lightning in Mara's places, the roaring sounds of the great ocean in complete turmoil, and so forth, and in Mara~s places, sounds like cymbals that smash the brain. lhis also applies to what is called "the time of subduing Mara in the evening," or "the time without obstacles."

3?58 1he qualities offreedom lhe three worlds are seen in the place of the mudra. In the place ofthe bhaga of the mother, who is a mudra on the thirteenth leveJ259 and so forth, all the phenomena of s~sara and nirvit;ta in the three worlds are seen in a single drop of the great, dear quintessence of the dear essences of the essential constituents, without restriction of size or space, such that what is observed and the observing are no different as a single taste, a single state, and a single manner. lhis is one small omniscience. lhe eight qualities of the power and wealth of harima and so forth arise. At about that point, hari/ 60 "robbing;' occurs. All the vital winds of life and exertion in both channels are robbed by the central channel, and the signs that they have entered into the central channel are the arising of the

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eight qualities ofpower and wealth, which are seeing the central channel and so forth. Moreover, they are like this statement: Subtlety, buoyancy, disappearance in the subtle, and the ability for enjoyment, great being, joyful delight, bringing everything under control, and doing whatever is wished are the eight qualities of power and wealth.261 "Subtlety" means "making the black design the object of mind." [419] All the phenomena of sarpsara and nirva1:1a are seen as only the central channel. "Buoyancy" is the vital wind of primordial awareness. By its force, in just an instant one is able to miraculously gaze on the realms of the universe of infinite space, go there, and so forth. "Disappearance in the subtle" is when the vital winds and mind enter the location of the central channel and, by the force of that, one realizes that all self and other have dissolved into emptiness. lhus all dualistic appearances disappear. As for "ability for enjoyment:' since the central channel is the inner queen, from the dependently arisen connection of the vital winds and mind entering into it one is externally surrounded by the queens who act together, such as Locana, and the mothers who follow them, such as Riipavajra, and is able to enjoy the five taintless sensory objects. As for "great being:'262 since it is seen that one possesses the various qualities of the blazing major and minor marks, and so forth, and since one is victorious over the four maras, one has become a being of qualities and power. "Joyful delight" is acquiring control of the miracles of subsequent display and total expression, in which one is able to satisfy the minds of potential disciples by displaying various magical forms and so forth to sentient beings, such as whatever enlightened body and speech one wishes. "Bringing everything under control" is that there is not even a single

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moment that is not beneficial to sentient beings because the power to establish all living beings in the perfection of the two assemblies has been obtained. "Doing whatever is wished" is obtaining control of the miracles of magical display for the benefit of oneself and others, such as causing meteors to fall, causing the sound of the ocean in turmoil, creating many from one, and creating one from many. [420] Since these depend merely on one's own wishes, power over absolutely all the taintless qualities has been acquired and all the powers and wealths have been completely realized. J::>akas and <;la.kinis gather from afar. At about that point, the outer and inner <;lakas and <;lakinis gather from afar. The ten inner father and mother <;lakas and <;lakinis, who are the great dear quintessence of the dear essences of the vital winds and essential constituents of all the channel locations, are seen gathering in the mansion of the central channel in the manner of light rays. lhe outer <;lakas and <;lakinis, who are the nirmii.Q.akaya, the sambhogakaya, and the dharmakaya, are seen approaching and entering into every pore of the meditator, oneself: and blessing one in an indivisible way. Moreover, it is taught: Just as a Hock of geese will gather at the attractive site oflotuses, so also the <;lakinis, although they reside afar, will bless the site of the sacred commitments.263 lhe site oflotuses is a lake. Adorned with lotus flowers and so forth, it becomes a pleasant site at which a Hock of geese will continue to gather, even if driven away. Likewise, those <;lakinis who are the quintessence of the three kayas, and who reside far away, also naturally gather and grant blessings in the manner ofblending together indivisibly. lhose lines also present what are called "the time of direct enlightenment at dawn" and "the time offreedom."

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b.1beinnersign lhe inner sign is the entry of the vital winds oflife and exer· tion into the central channel.

In the context of the inner sign arising in the vital wind, the vital winds of life and exertion in the two channels approach and enter the central channel, from the external-shape a up to half the cranial dome, and become stable. c. 1be outer sign

lhe outer sign is the drops stable in half the cranial dome. In the context of the outer sign arising in the drops, the dear quintessence of the dear essences of the drops becomes stable in the first half of the cranial dome. [ 42.1] By the force of that, the shaft of the penis retreats into the pelvic cavity, and the Dharma conch shell of enlightened speech, the curl of hair at the heart, and the tuft of hair between the eyebrows are established.264

D. A final summary265 lhe twelfth-and-a-halflevel. In the context of conformity with the Vehicle of the Perfections and scripture, the first moment that is the cause of the resultant thirteenth level-the twelfth-and-a-half level that is the dissolution of the four pulsations-is itself given the name "ultimate path." One might ask, "In that case, at that time does one have a body like this present body?"z66 No. From the three gatherings up to the ultimate path, the four sup· porting maQ.Qalas become purer and purer, and having gradually cleared, transform into forms oflight or a rainbow. At that time, this is called "thevajralike kaya that cannot be destroyed by any circumstance."

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2. 1he extensive presentation in the context ofone result

lhe fourth, the initiation of mind, is perfected. On the twelfth-and-a-halflevel included in the fourth initiation, both waves have been paralyzed. lhe right channel is body, the left is speech, and the central channel is mind. All the vital winds and mind of the two channels267 of body and speech first enter into the central channel of mind. lhen, when they have ceased and dissolved in the cranial dome, by the inner dependently arisen connections of the perfection of the resultant initiations, the outer sign and the inner sign also directly arise, as explained before. lhe sign of reality is the attainment of a single result. lhe city of the young, the basic space of phenomena, is pierced by the piercer, the enlightenment mind. lhen the sign of reality arises in the mind. As the result, the emptiness gate to liberation, the single liberation in which absolutely all thoughts of subject and object have disappeared, is attained. lhe meaning of this is that what is to be pierced, which is the central channel-the ultimate mansion, the emptiness gate to liberation, the basic space of phenomena, the city into which the young or new buddha comes into the world in the next instant-is pierced by the piercer, the enlightenment mind, the great clear quintessence of the clear essences of the vital winds and mind. [42.2] When this is pierced and its mouth opened, the four pulsations dissolve in the sublime cranial dome. At about that point, the visually inaccessible cranial dome of the central channel is established. lhe result is treated later [in the VajraLines]: , .. the result, is the ability to shake, and so forth, absolutely all the vast domains of the sambhogakaya, and so forth. 268 lhere is the ability to obtain absolutely all the seven qualities of shaking, and so forth, absolutely all the vast domains of the svabhavikakaya,

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and, as included in the "and so forth," behold the faces of absolutely all the svabhavikakayas, listen to the Dharma, and so forth.

3. 1he extremely extensive presentation by means ofits support lhis has four topics. a. 1he presentation ofthe causes lhis consists of three topics.

1) 1hesupportofthefourth At the point of gaining the thirteenth level, a female on the tenth level,269 and so forth, is mentally summoned. If one is a person who has progressed up to the thirteenth level in dependence on a lotus lady mudra who was prophesied before during the final gathering of the essential constituents, or if one has dwelled on the rapid path of the messenger before, a support other than that same previously prophesied mudra with whom one is familiar is not necessary. At times other than that, ifone is on the tenth level, the female embodiment of pure awareness will also be on the tenthlevel. As included in the "and so forth;' when one is on the first level, the female embodiment of pure awareness will be on the first level, and likewise, if one is on a level from the second to the ninth, the female embodiment of pure awareness will be on an equal level. If one is on the eleventh and twelfth levels, the female embodiment of pure awareness will also be on an equal level. At the point ofgaining the thirteenth level, one equal in realization to oneself is mentally summoned into one's presence by mere recollection, without reference to outer methods, such as substances. In dependence on her, the initiations that are the dissolution of the four pulsations on the ultimate path are taken by means of the dependently arisen connections of the immediate cause. lhe Great Secret Skill in Means Sutra says this:

If a bodhisattva, a great spiritual hero who has gainedforbearance in regard to birthless phenomena, wishes, direct perfect buddhahood occurs in seven days and nights. 270 [ 42.3]

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And the Vajrapttiijt~ra Tantra says: It is attained in a single day. By means of the rite on the second day, preparation on the third day, and likewise, union on the fourth day and the fifth day, there is no doubt about this attainment.171 lhe intention according to the first quotation is that one who has gained

forbearance in regard to hirthless phenomena is on the eighth level, and in dependence on the immediate cause, gains huddhahood by means of the seven levels ofthe eighth, ninth, tenth, eleventh, twelfth, and both the earlier and later halves of the thirteenth. The intention according to the second quotation is that one on the eighth level progresses to the ninth level in a single day by means of the yoga of the three purifications. lhen one progresses to the tenth level in a single day by means of union, which is the rite of blessing through the three perceptions. By means of the main practice of descent, retention, reversal, and spreading, one progresses to the eleventh level in a single day. Ha vingprogressed to the twelfth level in a single day by means of the postmeditation practice of no loss, huddhahood is gained in five days. lhe Dharma lord taught that because the immediate causes are achievable from the first level, if they are achieved from the first level up through the twelfth, a level is actualized each day, and thus they can he established in from twelve days and nights to one day and night.172

2) 1he source.from whom the initiation is taken lhe master is the combined quintessence of the sugatas of the three times. lhis is the master who teaches the meaning of liberation. His essence73 is the sugatas of the three times, who are the three cakras in sequence from above; or the three channels; or the triad of exhalation, inhalation, and resting of the vital wind; or the melting, bliss, and nonconceptual awareness ofthe drops.174 In brief. he is the combined quintessence of the

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ma.t:l<;ialas of the channels, the vital winds, and the enlightenment mind, which is the great dear quintessence of the dear essences, about like the tip of a hair. [ 42.4] From the chosen deity and the master indivisible ... lhat same drop is the essence of the five families, the quintessence of the five vital winds and the five nectars. Because it comes from the body and relishes bliss, it is also indivisible from the chosen deity. Since the master who blesses one's mindstream, the master who is an ordinary person, the master who is the nirmaJ:takaya of the Conqueror, the master who is the sambhogakaya, the master who is the dharmakaya, and the master who is the svabhavikakaya have actually become indistinguishable, it is the quintessence indivisible from the master. . . . in the bhaga, ... lhe location in which such an excellent master resides is at the pistil of the sublime channel of the bhaga of a mother who is on the thirteenth level, and so forth.

3) How attainments are received ... the attainments are received, and due to the dependently arisen connection, there is the path that totally purifies existence. Since the initiations that are the dissolution of the four pulsations are received from that master residing there, due to the inner dependently arisen connection in which the attainments that actualize the five kayas are received in the next moment, as the outer dependently arisen connection, the vajra waves are perfected. lhese are the path that totally purifies existence, which is the three channels; the triad of exhalation, inhalation, and resting of the vital winds; the three poisons; and the three worlds. lherefore, absolutely all subject and object disappear. lhose lines present the immediate causes.

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b. 1he presentation ofthe result lhe naturally spontaneous, utterly pure svabhavikakaya is achieved. lhe result is perfected. lhe fifth kaya, the utterly pure svabhavikakaya, the naturally spontaneous kaya in which the supported mind, utterly purified of the two obscurations, has transformed into primordial awareness and is a single substance with the four kayas of the transformed support, is achieved. Precisely that is the result perfected. c. 1he presentation o_fthe signs

lhis has three topics.

1) 1he sign ofreality lhe sign of reality, ... As for the sign of reality, even though it is said. "[the result,] is the ability to shake, and so forth, absolutely all the vast domains of the sambhogakaya, and so forth;' 275 since this is the vast domains of the svabhavikakaya, that has already been presented. [4:z.s]

2) 1he inner sign lhe inner sign is the cessation c1 the vital winds oflife and exertion in the central channel. As for the inner sign, because absolutely all the vital winds oflife and exertion in the two channels have entered through the opening of the central channel and ceased in the sublime cranial dome, the four pulsations have dissolved.

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3) 1heoutersign lhe outer sign is the drops stable in the entire cranial dome. Asfortheoutersign,sincethegreat,dearquintessenceoftheclearessences of the essential constituents have filled the entire cranial dome and the drops are stable, the sublime cranial dome of the head is established, and absolutely all the support and what is supported have transformed.

d. A final summar"/76 For now, of both the mundane and the transcendent paths/77 in the context of conformity to the Vehicle of the Perfections and scripture, those lines have presented absolutely all the paths by means offive according to the paths, thirty-seven according to the factors conducive to enlightenment, and twelve-and-a-half according to the levels.

Two: 1he Presentation ~(the Ultimate Results Achieved through 1hose Paths

lhis has two topics: I. lhe general meaning II. The meaning of the words I. 1he general meaning lhis includes three topics: A. lhe presentation of the perfection of the assemblies for oneself-just how the dependently arisen connections are aligned, and the transformation of the five kayas B. In particular, the presentation of the great degree of benefit for others-the qualities of producing in them the enlightenment mind that has not been produced, and so forth C. lhe presentation of the great degree of benefit for both oneself and others-buddhahood together with one's circle, as a single group A. 1he presentation ofthe perfection ofthe assembliesfor oneself Dependent on those outer and inner dependently arisen connections presented before, the vase initiation is the gradual dissolution of the pulsations of the channels. lhe way this happens is that through the gradual release of the thirty-two knots of the central channel, it becomes the sublime central channel that acts as the support of a taintless primordial awareness. Because of this, one can appear in forms beginning with "omnipresent enlightened body, the nirmaQ.akaya;' the blessed one, Great Vajradhara, blazing with the major and minor marks, and the sublime emanations, such as Sakyamuni, down to the forms of all living beings

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and the forms of anything in the environment, such as a heavenly tree, that will be for the benefit of all potential disciples. [4-2.6] lhe secret initiation is [the dissolution of] the pulsations ofthe syllables. When the essence db moves to the specific location where the specific knot of the central channel has been released, the force of the twelve vowels such as a increases in sequence. Moreover, since the four rand I have been eliminated, the force of the a/J, which includes the vistll'ga, 278 increases on the twelfth level. On the thirteenth level, the essence ab dissolves into the haTfl of the crown of the head. Furthermore, of the three colors and shapes of the syllables, the colors dissolve into white and the shapes into the form of the twelve vowels such as a, which become the indestructible syllables of unity, aham iti.279 From the omnipresent force of the syllables, these become the syllable that overwhelms the four maras and takes form in a shapelike a hu'l'fl. From that emerges"omnipresent enlightened speech, the sambhogakaya," in the languages of all living beings, beginning with Sanskrit, in the sounds of all the elements, and even, from the sky, the sound of utterly pure enlightened speech, for the benefit of potential disciples. lhe initiation of primordial awareness dependent on an embodiment of wisdom is [the dissolution of] the pulsations of the nectars. lhe nine essential constituents gradually become clear and, following the release of the knots of the central channel, they go to a specific one of the twelve locations where the levels are achieved. Thus the strength of their potency increases and, by means ofdividing the first three joys into four each, realization of the twelfth level arises. At the point of the thirteenth level, they dissolve into the sublime clear essences of the essential constituents in the cranial dome, the nectars are transformed, and "omnipresent enlightened mind, the dharmakaya," the primordial awareness that knows absolutely all precise nature and precise extent, is actualized exactly in accordance with the dependently arisen connections that were aligned at the time of the cause. [4-2.7] lhe fourth initiation is [the dissolution of] the pulsations of the vital winds. lhe vital action winds, which are twelve sets of eighteen hundred in number and twelve finger-widths in measure, gradually dissolve in those twelve channel locations and become only the vital wind of primordial awareness on the thirteenth level. From that, the vital winds are transformed and "omnipresent enlightened body, speech, and mind

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that is the svabhavikakaya" is actualized. At the time of the omnipresent enlightened body, there is also omnipresent enlightened speech and mind. And since it is the same at the time of those two as well, there is benefit for all potential disciples in the manner of a single substance. lhose present the four kayas of the transformed support. lhe transformation of the supported mind is called "the spontaneous kaya of the utterly pure svabhavikakaya." All four kayas of the transformed support are actualized in appearance as the essence of a single utterly pure primordial awareness. lhose five kayas are also mentioned in the Magical Net: A buddha with the quintessence of the five kayas.280 lheir essence as a single kaya is also mentioned in the same source: lhe single eye of primordial awareness is immaculate.281 B. 1he presentation ofthe great degree ofbenefitfor others The inconceivable qualities of greatness are not discussed here, such as awakening the enlightenment mind in those for whom it has not awakened, advancing from level to level, direct enlightenment, and enabling the blind to see. C. 1he presentation ofthe great degree ofbenefitfor both oneselfand others "Buddhahood together with one's circle, in a single group;' is the simultaneous liberation of the pentad of oneself as the meditator, one female embodiment of pure awareness whose mindstream is utterly pure, one lineal master, one blessed gakini, and one disciple who is an utterly pure recipient. [428] lhese are the key points for that: For oneself as the meditator, the dependently arisen connections are aligned in oneself, and so the primordial awareness arises from oneself, and one is self·liberated. Because the mudra has previously refined her mindstream and perfected the assem-

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blies, she is liberated by the force of her primordial awareness, which is equal to that of the meditator. lhe disciple, who has acted with respect and honor toward the meditator, is liberated by the dependently arisen connection of the profound path of the master. Both the master and the 4akin1 are liberated by the greatness of the power of the dependently arisen connections aligned in the mindstream of the meditator, as were the two youths who protected the five disciples and the Buddha from lions, for example. It is taught that this buddhahood with a circle of four is taken as the minimum; the maximum is immeasurable.

11.1he meaningofthewords Since the flawed and flawless meditation experiences have been distinguished by means of the outer dependently arisen connection and the inner dependently arisen connection that is the dissolution of the four pulsations, it is the thirteenth level. From the outer dependently arisen connection, which is taking the four initiations from the svabhavikakaya in dependence on a female embodiment ofpure awareness who is on the twelfth level, and the inner dependently arisen connection that is the dissolution of the four pulsations, both the meditation experiences up through the twelfth level that are flawed because the obscurations together with habitual propensities have not been abandoned, and the flawless ones in which the utterly pure primordial awareness is actualized here, are realized to be a single taste and are no longer distinguished. lhus there is no meditative equipoise and postmeditation. Other than all phenomena as a single, utterly pure and taintless primordial awareness, no separate appearance of dualistic grasping occurs. lherefore, the meaning is that at about that point, "satpsara and nirv3.Qa are a single taste; "what is to be abandoned and the antidote are a single taste," "path and result are a single taste,'" "buddha and sentient being are a single mindstream; "there is no accepting and rejecting," and "there is no abandoning and obtaining." Just this, in the context of the concealed meaning, is known as "the thirteenth level, the level of a vajra holder."

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Omniscience. On the thirteenth level of a vajra holder, the dependently arisen connections appear as aligned. At the point ofbuddhahood, there is buddhahood with one's circle, in a single group. Since the four kayas have been gained at that point, there is omniscience of enlightened body, omniscience of enlightened speech, omniscience of enlightened mind, and omniscience of enlightened body, speech, and mind that are no different. [429] On the thirteenth level of a vajra holder such as this, as the assemblies are utterly complete and all the outer and inner dependently arisen connections are utterly complete and aligned, the five kayas appear as the great degree of benefit for oneself; enabling the blind to see, and so forth, appear as the great degree of benefit for others; and, at the point of buddhahood, buddhahood together with one's circle, in a single group, appears as the greatness for both oneself and others.

THREE:

A Condensed Presentation ofthe Treatise 2Pil

lhe Vajrayana of secret mantra is the causal, path, and resultant initiations. Although conceptually imagined, the nonconceptual is realized. lhe appearance of primordial awareness is like that. Such a path ofbuddhahood by means of aligning the exceptional dependently arisen connections in body and mind is secret because it is not in the experiential range ofBrahma, Vi~Qu, and Mahdvara, nor of all the transcendent arhats, pratyekabuddhas, and bodhisattvas. It is mantra because the mind is protected from conceptual marks and thoughts by the blessing in the four supporting mal)Qalas. It is vajra [adamantineJ because one's own four supporting maQQalas of the body channels and so forth, and the four results of the enlightened-body vajra and so forth, are indivisibly taken as the path. It is yana [vehicle] because one goes by means of this path, or goes to this result. In regard to initiation, which is its door, the causal initiation is first obtained from the master; the path initiation is meditation on the four initiations oneself, in four sessions and so forth, by which the resultant initiations, the dissolution of the four pulsations, are obtained. As for its path and result, "conceptually imagined" is the path of method because after conceptual imagination one meditates. Arisen from that, the nonconceptual meditative concentration that is realized is the view because from that one realizes the unity of satp.sara and nirvii!a. 1he appearance of primordial awareness that perfects this is the ultimate result because there is no enhancement to a higher level above that. [ 430] Or else, "conceptually imagined" is the mundane path, "the nonconceptual is realized" is the transcendent path, and the appearance of primordial awareness is the result.

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Or else," conceptually imagined" is the characteristic as a variety, "the nonconceptual is realized" is the nature as emptiness/81 and the appearance of primordial awareness is the essence as unity. "Like that" means, "lhrough purification by the path, those results are actualized exactly according to how they were presented as the cause." lhose complete the presentation of the extensive path. Both the medium path without the root treatise and the prediction of practice with the condensed path should be understood elsewhere. 284

SuBSECTION

Two: 1he Presentation as the 1hree

(Profound, Medium, and lnftrior) Paths

lhe profound path of the master. As for the profound path, it is said, "A person with superior faculties is perfected by the master." For a person with superior faculties, after obtaining initiation from an authentic master, an uncontrived attitude in which the master is perceived as a buddha arises. Justthrough acting with respect and honor, the dependently arisen connections align themselves, even if a single word has not been taught by the master and the disciple has not meditated for a single session, and in this very lifetime the culmination of attainment will be reached, and so forth. lhis is like the case of the disciple of the yogin of Sri Dhanyaka~aka. 2115 Sacred commitment. lhe medium is the perfection of the path by means of the sacred commitments. lhe path will he perfected, the culmination of attainment reached, and so forth by a person with medium faculties also, by aligning the dependently arisen connections through training in the twenty sacred commitments by way of the three modes of training, and, if those are damaged, through propitiation by means of the five modes of propitiation. Analytic cessation on the basis of the body. lhe inferior path is known as "the path of the gradual cessation of what is to be abandoned by means of the gradual alignment of the five dependently arisen connections through analytic attention on the basis of the

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body." [431] lhe reason this is inferior is that it is difficult for the experiences to arise in the body of a person with inferior faculties, for the dependently arisen connections to align, and for such a person to have confidence. In that way, confidence that is difficult to produce arises first. Even then, since the force of the three random events is slight, the five dependently arisen connections are gradually aligned in the body. At that time, because the body acts as the antidote and what is to be abandoned is abandoned by the body, this is called "analytic cessation on the basis of the body."

BooK THREE

1he Presentation ofthe Completion ojthe Treatise

VAJRA NAIRATMYA

Late sixteenth-century painting. Collection of Navin Kumar.

lhe oral instructions, together with the esoteric instructions, of the Path with the Result are complete. lhese present the completion of the treatise. The meaning of the names "Path" and "Result" are as they were presented before, in the section of the promise to explain. lhus summarized, they can be enumerated as the oral instructions of the mundane path and the esoteric instructions of the transcendent path, or as the oral instructions of the path and the esoteric instructions that establish the result, or as the oral instructions that are subsequently presented by the lineal master and the esoteric instructions that arise from the authentic quality of one's own subsequent mindfulness in experience. "Are complete" are the final words that show that this is not too much or too little, not reduced or enlarged, and not inadequate. If it were less than this, the necessities for a single meditator would not gathered. More is not necessary because it would be difficult for people oflesser intellect to comprehend. Samaptam iti lhus the meaning of samdptai} fin Sanskrit] is "complete and easily realized." Moreover, the definition of the final added particle [iti} is "samyakprotita-perfecdy realized." The glory that delights all living beings is produced by a wealth of wisdom and loving-kindness, the mansion ofintelligence is enriched by the jewels of the heart of the doctrine, and the fine aroma ofits fame [ 432] spreads even in the direction of adverse winds.

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By the kindness of the venerable lords who uphold the Conqueror's victory banner of the oral instructions/86 and so that I rna y remember the difficult key points not dearly distinguished by earlier masters concerning the essence of the treasury of the Lord ofYogins' speech, which is difficult to understand, I have energetically composed this explanation precisely according to the teachings of the venerable lords, the tantric commentaries, and the esoteric instructions. Since any mistakes here are my own fault, I pray to the venerable lords, the special deity, and the assembly of <.fakas and <.fakinis for forgiveness. By what virtue there is, may all living beings enter the Vajrayina, and, after the dissolution of the four pulsations, actualize the four kayas. lhe Explication of the Oral Instructions of the Path with the Result, entitled Treasury ofEsoteric Instructions, was composed by the learned monk, the vajra holder Sonam Gyaltsen Palsangpo, who touches with the crown of his head the dust at the feet of the excellent masters whose names end in Senge and Pal,287 the upholders of the unerring oral instructions of former venerable lords. Recorded by the scribe, the spiritual friend Sherab Dorje, this was completely finished on the eighth day of the waxing moon of SaVa.J)i, in the Citra year [1342].

Samdpta mangalalf' Juhhalf' Good fortune!

Appendix

Complete Outline of the Treasury ofEsoteric Instructions BOOK ONE: Homage and promise to explain 25 Section One: Homage at the feet of the excellent master 2 7 I. lhe definition of the master 27 A. lhe essence 27 B. lhe divisions 27 1. As applied to the past 2 7 2. As applied to followers 28 3. lhe individual meaning 28 a. lhe master who completely eliminates outer doubts 28 b. lhe master who presents the inner naturally arisen primordial awareness 28 c. The master who presents the secret connate primor· dial awareness 29 d. lhe master who presents the utterly pure real nature of all phenomena in ultimate reality 29 4. lhe reason f orthose designations 29 5. lhe reason for the certain fourfold enumeration 31 II. lhe definition of excellent 31 II I. lhe homage 31 Section Two: lhe promise to explain the Path with the Result 33 I. lhe meaning of the names for the path 33 II. lhe meaning of the names for the result 36 III. lhe meaning of their names together 37 A. lhe oral instructions of the path with the result 37 B. lhe oral instructions of the result with the path 37 C. lhe oral instructions of understanding many points by under· standing one 37 D. lhe oral instructions of upholding faults as qualities 37 E. lhe oral instructions of accepting obstacles as attainments 38 F. lhe oral instructions of removing impediments to meditation by recognizing meditative concentration 38 G The oral instructions of removing impediments of the maras by recognizing obstacles 38

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H The oral instructions that are like a gold-transforming elixir 39 BOOK TWO: Establishing the actual treatise 41 Section One: lhe general meaning 43 One: lhe path 44 I. lhe division of the treatise into seven sections 44 A. lhe presentation as the three (extensive, medium, and condensed) paths 44 l. lhe extensive path 44 a. lhe path of sarpsiira and nirvil:~a in common 44 b. lhe mundane path ofbringing the wheels into sync 45 c. lhe transcendent path of turning the wheels 45 2. lhe medium path 46 a. lhe causes for the arising of meditative concentration 46 b. lhe meditative concentration itself 46 c. Its benefits 46 1) lhe bene6ts of attaining the four results on the mundane path and below 46 2) lhe benefits of reaching the four culminations of attainment on the transcendent path 46 3) lhe common benefits of the arising of the four malleable qualities 46 d. lhe removal of the components of obstacles 47 e. How the paths are demarcated 4 7 3. lhe condensed path 47 B. lhe presentation as the three (profound, medium, and inferior) paths 47 II. lhe calculation of their correlation in meaning 47 Two: The result 51 Section Two: lhe meaning of the words 52 Subsection One: lhe extensive path 53 One: lhe path 54 Part One: lhe path of sarpsiira and nirvar:ra in common 55 Chapter One: lhe three appearances 57 I. Impure appearance 57 A.lhesupport 57 B. lhe cause 57 C.lhe appearance 57 1. Confusing appearance 58 2. Karmic appearance 58 II. Experiential appearance 58 A. lhe support 59 1. A person with a special body 59 2. A person with a pristine mindstream 59 3. A person in whose mindstream experience has arisen 59 B. lhe cause 59 C. lhe appearance 60

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..p

s

1. lhe three paths 60 a. 1l1e path of eliminating entry 60 b. llte path of severing attachment 60 c. 1l1e path of great enlightenment 61 2. The three experiences 61 a. Physical experiences 61 b. Mental experiences 61 c. Dream experiences 61 3. 1l1e three dependently arisen connections 61 a. 1l1e dependently arisen connections of the reversal of the viral wind 62 b. 1l1e dependently arisen connections of the visual appearances 62 1) Visual appearances of the four supporting ma~u;lalas 62 2) Visual appearances other than that 62 c. lhe dependently arisen connections of the dream experiences 62 4. 1l1e three warmths 63 a. lhe warmth preceded by thought 63 b. lhe warmth of the nine essential constituents gathering 63 c. llte warmth of the drops blazing and stabilizing 64 1) llte warmth ofblazing 64 2) 1l1e warmth of wavering 64 3) lhe warmth of stabilizing 64 5. lhe three meditative concentrations 64 a. lhe meditative concentration of the characteristic arising as a variety 64 b. lhe meditative concentration of the nature arising as emptiness 65 c. lhe meditative concentration of the essence arising as unity 65 1) 1l1e unity of appearance and emptiness in relation to objects 6 5 2) lhe union oflucidity and emptiness in relation to awareness 65 3) lhe union ofbliss and emptiness in relation to the body 65 Ill. Pure appearance 66 A. lhe support 66 1. Inexhaustible enlightened body 68 a. 1l1e inconceivable secret of enlightened body 68 b. 1l1e omnipresence of enlightened body 68 2. Inexhaustible enlightened speech 68 a. 1l1e inconceivable secret of enlightened speech 68 b. lhe omnipresence of enlightened speech 68 3. Inexhaustible enlightened mind 68 a. lhe inconceivable secret of enlightened mind 69

4r6

Treasury ofEsoteric Instructions b. 1he omnipresence of enlightened mind 69 B. 1he cause 69 C. 1he appearance 70 Chapter Two: 1l1e chree continua 71 One: 1lte causal continuum of che universal ground 72 I. 1lte general meaning 72 A. 1l1e support 72 B. 1lte supported universal ground itself 73 C. How iris supported on char support 74 D. How che support and che supported are connected 74 E. Establishing ic as che causal continuum 7 4 F. Establishing ic as che root continuum 75 G. 1lte calculation of how che phenomena of Sarf!Sara and nirvaiJ.a are complete therein 75 1. 1lte calculation of che completeness of sa1psara and nirva •:•a in che supporting body 75 a. 1lte calculacion of che completeness of sarp.sara and nirvaJ}a in relation co che channels of che body 75 b. 1lte calculation ofche completeness of sarpsara and nirviil:1a in relation co che syllables 75 c.-d. 1lte calculation of che completeness of saq1sara and nirvil}a in relation co che essential constituent neecars and chevical wind 76 2. 1l1e calculation of che completeness of sa1psara and nirva1)a in che supported mind 76 II. 1lte meaning of che words 77 Two: The mer hod continuum of che body 79 Section One: The causal initiation, which is che fim co pic of che method continuum 80 I. What mar:u;lala ic is from 80 A. How che chree sears are complete in che oucer ma~:u;lala 81 l. 1l1e classification of completeness in absolutely all che divine sears 81 2. 1lte classification of che chree sears as complete in a single heroicdeicy 81 a. The classification of che chree sears as complete in che context of purity 82 b. 1lte classification of che chree sears as complete in che context of blessings and enlightened actions 82 3. 1lte classification of che chree sears as also com piece in che nine deities, and so fimh 82 B. 1l1e classification of che chree sears as complete in che inner mal}c;iala 83 I I. What initiation is received 8 5 III. What stain is purified 87 Section Two: 1lte cwenty copies of che path and so forth 90 I. 1lte actual oral instructions ofche four paths 90 A. 1lte condensed presentation through che meaning of chewords 90

Appendix: Complete Outline ofthe Treasury of Esoteric Instructions 417 B. lhe extensive explanation 91 First: lhevase initiation 92 I. lhe path of the creation stage 92 a. The meaning of the name 92 b. How to practice 92 I) lite visualization of the support 9 3 a) lite visualization of the protection cakra 9 3 b) lite visualization of the celestial mansion 9 3 2) l11e visualization of the supported deities 93 2. lite view of the indivisibility ofsarpsara and nirviu~a. which is the three essences 97 a. lite three essences of meditative equipoise 97 1) l11e essence of the apparent aspect 97 2) l11e essence of the empty aspect 98 3) The essence of unity 98 b. l11e three essences of postmeditation 99 1) lite apparent aspect 99 2) l11eemptyaspect 99 3) lite experience of unity 99 c. How to sustain these 99 3. l11e culmination of attainment as the indivisibility of sarpsara and nirval)a 100 4. 111e upward transference as the practice when passing away 100 a. The examination of the signs of dying 101 1) lite inner signs of dying 101 a) lite solar and lunar death signs, which are reversible through the methods for averting death 101 ( 1) The examination of the ordinary signs of dying 101 (2) l11e examination of other definite signs ofdying 102 b) l11e extensive signs of dying, which arc irreversible 103 2) lite outer signs of dying 105 a) l11eexamination of dreams 105 b) lite examination of appearances 106 c) lite examination ofbehavior 106 (1) Sadness about place 106 (2) Sadness about friends 106 (3) Sadness about behavior 106 (4) Change ofbehavior 106 b. The methods fer averting death 107 1) Avertingtheoutersignsofdying 107 2) Averting the inner signs ofdying 107 a) l11e common 107 b) lite uncommon 107 c. lite upward transference if death is not averted 108

4I8

Treasury ofEsoteric Instructions 1) lhe transference with transformation of appearances 108 2) lhe transference with a globe oflight 109 3) lhe transference with sound llO 5. lhe result, which is the naturally spontaneous nirma.t;1akaya 110 Second: lhe secret initiation I 11 1. lhe path of the stages ofself-blessing 111 a. lhemeaningofthe name 111 b. How to practice it 111 1) lhe brief presentation 111 2) lhe extensive explanation 112 a) lhe key points of the encompassing esoteric instructions 112 (1) lhe stages of instruction for the preliminaries 112 (a) lhe common preliminaries 113 (b) lhe uncommon preliminaries 115 (2) lhe main practice of the seven yogas of the vital wind 117 (a) lhe actual yogas ofthevitalwind 118 1' Pra1~ayama orvajra repetition 118 a' lhe method of practice 118 b' lhe measure of perfection of pra.Qayama 120 c' lhe qualities of meditation 120 d' Whar problems are removed 120 2' Exhalation through the path of the vital wind oflife 120 a' The method of practice 121 b' lhe measure of perfection 121 c' lhe qualities 121 d' lhe problems 121 3' Vigorous exhalation through both nostrils 121 a' lhe method of practice 121 b' The measure of perfection 122 c' lhe qualities 122 d' lhe problems 122 4' Exhalation with sound through the mouth 122 a' lhe method of practice 122 b' lhe measure of perfection 122 c' lhe qualities 122 d' lhe problems 122 5' Blocking the path of the vital wind of exertion and inhaling through the path of the vital wind of life 123

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a' lhe method of practice: 123 b' The measure of perfection 123 c' lhe qualities 123 d' lhc: problems 123 6' Inhalation through the: mouth without sound 123 a' lhe method of practice 123 b' lhc:measureofperfection 123 c' lhc: qualities 123 d' lhe problems 124 7' lhe union 125 a' lhe method of practice 125 b' lhc:mc:asureofperfection 126 c' lhc: problems 126 d' lhe qualities 126 (b) lhe removal ofimpediments 126 b) The key points of the: encompassed esoteric instructions 128 (1) lhe general classification 128 (2) lhe actual way to practice 129 (a) lhe five: not dependent on cakras 129 1' Feeding the: lamp flame 12 9 a' Training in rhc: path 131 b' Sustaining theview 131 c' Allowing the natural expression of the: warmths 131 d' An indefinite number of sessions 131 c:' An indefinite amount in a session 131 f' Examiningonc'sinclination 131 g' Evaluatinghc:alth 131 h' Urging with the stimulioffood and conduct 132 2' Brahmil's lightning 132 3' lhe channel yoga 133 4' lhe wheel of the lire drill 134 5' lhc: yoga of the drops 134 a' lhc: union of sun and moon at the heart 135 b' llte lone hero at the: navd 135 c' lhe drop o fbliss at the genitals 136 d' llte seed of white: hair between the eyebrows 136 (b) 1l1osc: dependent on cakras 13 7 1' 1l1e sharp. which is dependent on one cakra 13 7

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2.

3.

4. 5.

2' 1he quick, which is dependent on two cakras 138 a' 1he five signs 138 b' 1he five signs of the signs 139 3' 1he presentation of the stable, which is dependent on four cakras 139 (c) 1hose dependent on the key points of esoteric instruction 141 1' 1he visualization of pale red fire 141 2' lhevisualization ofblazing fire 142 3' 1hebattleofthedrops 142 4' 1he cakra visualization 142 5' 1he visualization of intensely blazing fire 143 6' 1he visualization of greatly blazing fire 143 7' 1he visualization of totally blazing fire 143 1he view of the four types of naturally arisen primordial awareness 144 a. lhe essence 144 b. lhe divisions 144 1) 1he meditative concentration of naturally arisen affliction 14 5 2) lhe meditative concentration of naturally arisen thought 145 3) 1he meditative concentration of naturally arisen blankness 14 5 4) 1he meditative concentration oflucidity, buoyancy, and naturally arisen great primordial awareness 146 1he culmination of attainment, which is distinct and utterly complete 146 a. lhe essence 146 b. 1he distinctions 146 1)-2) Understanding the languages of the six realms and teaching Dharma in those languages 146 3) Gaining control of the vowels such as a and the consonant-syllables such as kil 147 4) lhe sublime attainment ofspeech 147 5) Awakening from conventional designations 147 6) Gaining control of the: four types ofindividual and perfect pure awareness 147 7) One's voice transforming into the melody of Brahma 147 lhe practice ofluminosity when passing away 14 7 1he result, which is the sambhogakaya achieved bythat 148

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1hird: 1he initiation of primordial awareness dependent on an embodiment of wisdom 149 1. 1he path of the mai:11;Ialacakra, which is the path of method 149 a. 1he essence 149 b. 1hemeaningofthename 150 c. 1he categories 150 d. How to practice the path 15 0 1) 1he extensive path 150 a) Purity of the female embodiment of pure awareness 151 ( 1) Attainment through birth 151 (a) lhe deerlady 151 (b) lhe conch-shell-bearing lady 151 (c) lheoxlady 151 (d) 1he design-bearinglady 151 (e) 1he variegated lady 152 (2) Attainment through training 152 (a) Purity through learning, reflection, and study 152 (b) Purity through initiation 152 (c) Purity through the meditative concentration of yoga 15 3 b) Equal body and speech 153 c) Equal blessing 153 d) Equal passion 15 3 e) Retention by means of the key points of esotericinstruction 15 4 2) lhe briefpath 158 a) Preparation 15 8 b) Mainpractice 159 c) Conclusion 160 3) lhevery briefpath 161 a) Preparation 161 b) Main practice 162 c) Conclusion 162 2. 1he view, which is the four joys of connate primordial awareness 162 a. Sequence 162 b. Location 163 1) In relation to outer location 163 2) In relation to inner location 163 c. What is rejected 164 d. 1heir own essence 164 3. lhe culmination of attainment, which is blissful emptiness oflesser extent 165 4. lhe practice when passing away, which is the approach ofVajrasarrva at the moment of death 165

42.2.

Treasury ofEsoteric Instructions 5. lhe result, which is the dharmakaya 165 Fourth: llle fourth initiation 166 1. lhe path, which is meditation on the three vajra waves 166 a. lhe nteaning of the name 166 b. llle categories 166 c. lhe individual meaning 166 1) lhe waves of the body, which are preceded by praz:1.ayama 166 2) lhe calm and intense waves of vocal inhalation 16 7 3) lhe waves of meditative concentration 16 7 a) lhe characteristics of a lotus lady 167 b) How to practice 168 (1) lhe purification of the mindstream of the male embodiment of method 168 (2) lhe purification of the mindstream of the female embodiment of wisdom 169 (3) lhe purification of the mindstreams of both 170 2. lhe view, which is the utterly pure real nature of all phenomena, the four ascending joys 170 a. Advantages that benefit body and mind 171 b. Advantages that benefit the mind 172 3. lhe culmination of attainment, which is blissful emptiness of greater extent 172 4. lhe practice when passing away, which is transference from the path of mahamudra 173 a. Training 173 b. Familiarity 173 1) Familiarity with the sounds 173 2) Familiarity with the syllables 174 a) Familiarity with the outer syllables 174 b) Familiarity with the inner syllables, which is the uncommon 175 c. Putting it into action 17 5 1) Applied to the pleasant destinies 175 2) Applied to another who is dead 17 5 3) Applied to another realm and mode of birth 177 4) Transference from the path of mahamudra 177 5. lhe result, which is the svabhavikakaya 178 II. lhe supplemental practice of the intermediat~ state 178 A. lhe intermediate-state practice of the vase initiation 178 1. Preliminaries 178 2. Main practice 179 B. lhe intermediate-state practice of the secret initiation 179 1. Preliminaries 179 2. Main practice 179 C. lhe intermediate-state practice of the initiation of primordial awareness dependent on an embodiment of wisdom 180

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1. Preliminaries 180 2. Main practice 180 D. 1he intermediate-state practice of the fourth initiation 180 1. Preliminaries 181 2 Main practice 181 Section 1hree: 1he sacred conunitmenrs 182 I. 1he enumeration of the sacred commitments 182 A. 1he general presentation 182 B. 1he extensive explanation 182 1. 1he sacred commitments of the vase initiation 183 2. 1he sacred commitments of the secret initiation 183 3. 1he sacred commitments of the initiation ofprimordial awareness dependent on an embodiment of wisdom 18 3 4. 1he sacred-commitments of the fourth initiation 184 II. How they are damaged 184 A. 1he damage of sacred commitments that draws one into the sufferings of existence 184 B. 1he damage of sacred commitments that will long delay progress on the path 184 III. 1he actual way to protect them 185 A. Protecting without damage by their perfect arising in one's mindstream 185 B. Protecting without damage by reviewing them by number 185 C. Protecting without damage by the arising of an experience 185 D. Protecting without damage by exceptional devotion to an excellent master 186 Section Four: 1he presentation of the propitiation of the five dakas and diikinis if those sacred commitments are damaged 187 I. 1he objects of propitiation 187 II. How to propitiate them 188 Section Five: 1he initiation at the time of the path, which is the main topic of the method continuum 190 I. 1he extensive initiation 190 II. 1h e medium initiation 191 III. 1he condensed initiation 193 1hree: 1he resultant continuum of mahamudrii 195 Chapter 1hree: 1he four authentic qualities 198 I. Establishment 19 8 A. 1he characteristic 19 8 B. 1he divisions 198 C. 1he sequence 199 II. What are established 199 Ill. How they are established 199 A. Establishing the cause 199 1. Establishing the afflictions that are the cause of the six realms 199 2. Establishing the six realms that come from these 200 B. Establishing the path 201

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Treasury ofEsoteric Instructions C Establishing me result mrough me four aU[hemic qualities 201 1. Establishing the dharmakaya 201 2. Establishing the riipakaya 202 D. Establishing me three cominua 203 Chapter Four: 1he six oral instructions 204 I. 1l1e meaning of the name 204 II. A summary 204 A. 1l1e six general and common oral instructions 204 B. Tite six oral instructions of this great Lord ofY ogins 204 Ill. 1l1e individual meaning 205 A. Tite six general oral instructions 205 (1.-3. not explainedhere) 4. Repulsing attachmem 205 5. Arousing from a swoon 205 6. Gameringw hat has dispersed 205 a. Dispersal in the channels 206 b. Dispersal of the essemial constituem nectars 206 c. Dispersal of the vital wind 206 B. Tite six oral instructions of this great Lord ofYogins 206 1. Tite mree oral instructions of the view 206 a. Extracting the poison of the view 206 1) Classification 207 2) Tite individual meaning 207 a) Tite view that eliminates doubt with learning and reflection 207 b) 1l1e view maimained about an individual scriptural tradition 207 c) Tite view of devotion or imellectual understanding 208 d) Tite view equal to that of the Vehicle of the Perfections 208 e) Tite view not apart from the truth of the ocean of reality 208 b. Resorting to the nectar of objects 210 c. Total release 211 2 Tite three oral instructions of meditation 212 a. Extracting me poison 212 1) 1l1e eight flawed experiences 212 2) 1he three flawless experiences 213 a) Tite unity of appearance and emptiness free from Raw of comradiction in regard to the essences 213 b) Tite unityoflucidity and emptiness free from Haw of comradiction in regard ro great naturally arisen primordial awareness 214 c) Tite unity of the connate joyofbliss and emptiness free from Haw of comradiction in regard to connateness and utter purity 214

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b. Resorting to the nectar of meditation 215 I) lhe five nectars that produce the meditative concentration that has not arisen 21 5 a) Resorting to the nectar offood 216 (1) Foodstoavoid 216 (2) Foods to resort to 216 b) Resorting to the nectar ofbehavior 217 (1) Whattoavoid 217 (2) Whatto resortto 217 c) Resorting to the nectar of the vital wind 217 d) Resorting to the nectar of the drop 217 e) Resorting to the nectar of the mudra 217 2) lhe enhancing nectar 218 3) lhe nectar that removes Raws 218 c. Total release 219 1) Total release in the location of the channels themselves 219 a) Total release in the saiJlsara channels 219 b) Total release in the nirviil).a channel 221 Chapter Five: lhe four oral transmissions 223 I. lhe unceasing stream of initiation 223 A. lhe unceasing stream ofinitiation at the time of the cause 224 B. lhe unceasing stream ofinitiation at the time of the path 224 C. lhe unceasing stream ofinitiation at the time of the result 224 II. lhe undeclined transmissionofblessings 224 A. lhe culmination of practice 224 B. lhe culmination of experience 224 C. lhe culmination of blessings 225 D. lhe culmination of attainment 225 III. lhe undisrupted sequence of the oral instructions 225 IV. lhe ability to satisfy the mind with devotion 225 Chapter Six: lhe five dependently arisen connections 226 I. lhe ground that aligns the dependently arisen connections 226 II. lhe limits of the dependently arisen connections 226 III. lhe dependently arisen connections themselves 227 IV. Which it is of the four paths 227 V. Which it is of the four authentic qualities 228 VI. lhe meaning indicated and actualized by those dependently arisen connections 228 VII. How many dependently arisen connections complete the path 229 A. lhe dependent! y arisen connections of the causes 229 1. lhe classification of the five dependently arisen connections in regard to the outer and the body 229 2. nle classifi.cation of the live dependently arisen connections in regard to the mind 230 B. lhe five dependently arisen connections of the path 230 1. Calculation in regard to the ripening initiation 230

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Treasury rifEsoteric Instructions 2. Calculation in regard to the liberating path 231 a. Application to the creation stage 231 b. Application to the completion stage 231 1) Application to the self-blessing 231 2) Application to the primordial awareness dependent on an embodiment of wisdom 231 3) Application to thevajra waves 231 c. Application to the immediate causes of meditative concentration 232 C. lhe five dependently arisen connections of the result 232 l. Application to the interim result 232 a. Application to saq1siira and nirva~1a in common 232 b. Application to the individual levels 232 1) Application to the individual mundane paths 232 2) Application to the individual transcendent levels 232 c. lhe presentation of which are primary 233 2. Application to the ultimate result 233 Chapter Seven: Protection from obstacles on the path for a yogin who is over inclined toward method or wisdom 234 I. lhe eight protections against four obstacles for the yogin who is over inclined toward method 234 A. lhe person who is obstructed 234 1. Over inclination toward method due to devotion or engagement 235 2. Over inclination toward method due to experience and meditative concentration 235 B. lhe essence of the obstruction 235 C. lhe timing of the obstruction 235 D. lhe means of obstruction 235 1. Obstruction by a change of attitude 235 2. Obstruction by a decline oflivelihood 236 3. Obstruction by producing suffering in body and mind 236 4. Obstruction by not recognizing meditative concentration 236 E. The methods of protection 236 II. 1he eight protections against four obstacles for the yogin who is over inclined toward wisdom 238 A. lhe person who is obstructed 239 1. Over inclination toward wisdom due to devotion or engagement 239 2. Over inclination toward wisdom due to experience 239 B. lhe essence of the obstruction 239 1. lhe outer maras 239 2. lhe inner maras 239 C. lhe timing of the obstruction 239 D. lhe means of the obstruction 240 E. lhe methods ofprotection from them 240 1 Protection by means of the fOur tests 240

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lhe test by means of the experiences 240 lhe test by means of meditative concentration 241 lhe test by means of mantra 242 lhe test by means of rhe view and the culmination of attainment 242 2. Protection by means of the signs of the four initiations 242 a. lhe four root signs 243 b. lhe branch signs 243 c. lhe four vocal signs 244 III. lhe fourteen protections in common for the three yogins of method, wisdom, and unity 245 A. Contamination 245 1. lhe person tow homit happens 245 2. Contamination arisen from a combination of causes and cir· cumstances 246 a. lhe essence of contamination 246 b. Classification of contamination 246 1) Classification of object 247 a) Contamination of sacred commitment 247 b) Contamination of evil spirits 247 c) Contamination of bad companions 247 d) Contamination offood 247 e) Contamination of place 247 f) Contamination of a corpse 248 c. Classification of degree 248 d. lhe signs of contamination 248 1) Signs in dreams 248 2) Signs of experiences 249 3. How to remove contamination 249 a. Removal of great contamination by means of initiation 249 b. Removal of medium contamination by means of a ritual featt 249 c. Removal oflesser contamination by means of bathing 250 1) Removal of the great contamination of evil spirits by means of bathing 250 2) Removal of the medium contamination of evil spirits 251 3) Removal of the lesser contamination of evil spirits 251 a) lhe clay mold ritual 252 b) The lire ritual 253 B. Loss of the seminal drop 254 1. lhe six losses 255 a. Loss due to the arousal of bliss and the filling of the channels 255 b. Loss in a dream due to an evil spirit and habitual propensity 255 c. Loss due to the confluence of an illness and water 255 a. b. c. d.

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Treasury ofEsoteric Instructions d. Loss due to the arousal of passion caused by the catalyst of the female embodiment of pure awareness 255 e. Loss by natural deterioration due to disagreeable food 256 £ Loss due to the conAuence with perspiration caused by activities 256 2. Techniques for protection from that 256 a. Protection from loss from the filled channels 256 b. Protection from the second loss 256 c. Protection from loss due to illness 25 7 d. Protection from the fourth loss 258 C. Protection from obscuration 258 1. Identification of obscuration 259 2. How to protect from it 259 Part Two: The mundane path 261 Chapter One: A general classification of the path 263 I. lhe three modes of guidance 263 A. Guidance by the vital wind 263 B. Guidance by the essential constituent nectars 265 C. Guidance by the channel syllables 266 II. lhe two modes of progression 267 A. Progression according to the five paths 268 B. Progression according to the thirty-seven factors conducive to enlightenment 269 Chapter Two: lhemeaningofthewords 271 I. l11e brief presentation of the causes for the arising of meditative concentration 272 A. l11e causes of meditative concentration 272 1. l11e presentation of the path of accumulation with its benefits 272 a. l11e divisions of the path of accumulation 272 b. l11e supplemental classification of the path of application 274 c. l11e divisions of the interim results 274 1) l11e four results that arise at the time of the cause 275 a) l11eresultsseparate from the body, speech, and mind of an ordinary person 275 b) l11eripenedresult 275 c) l11econnate result resembling the cause 276 d) l11e personally created or immaculate result 276 2) l11e four results that arise at the first culmination of attainment 276 3) l11e four results of each culmination of attainment 277 2. l11e presentation of the three modes of gathering the essential constituents 277 a. l11e three modes of gathering the essential constituents 278

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1) lhe natural gathering of the essential constituents for a person with residual karma 278 2) lhe gathering of the essential constituents rhrough blessings for a person with devotion 278 3) lhe gathering of the essential constituents through exertion for a person with diligence 279 b. lhe random events 279 3. lhe presentation as the three modes of the mind at rest 280 a. lhe mind at rest due to the reversal ofthevital wind 281 b. lhe mind at rest because one is blessed by the vital winds and mind 281 c. lhe mind at rest because [the essential constituents have] blended together with the support 281 4. lhe presentation in the context of conformity to scripture 281 a. lhe general presentation 282 b. lhe specific explanation of the bases for the miraculous 282 1) Identification of the essence 283 2) Explanation of their differences 283 a) lhe meaning of the name 283 b) lhe divisions 283 ( 1) lhe four infusions 284 (a) A definition of" gathering" 284 1' Where they gather 285 2' What gather 285 3' How they gather 285 4' Which of the three gatherings this is 285 5' lhe simile of gathering 285 6' What the experiences of gathering are 285 a lhe mind rests 286 b' Dream experiences 286 c' lhe three physical experiences 286 (2) lhe ten divisions 286 (3) lhe seven key points of practice 286 (4) lhe seventy key points of esoteric instruction 286 (a) lhe general meaning 287 1' lhe presentation of the thirty-five esoteric instructions of the root vital winds 287 a' lhe general classification 287 b' lhe specific classification 288 2' lhe explanation of the thirty-five esoteric instructions of the branch viral winds 289

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Treasury ofEsoteric Instructions a' lhc: mc:thods of trc:atmc:nt 290 1"1hc:objc:ctsoftrc:atmc:nt 291 a" Painsofthc:channc:ls 291 b" Pains of the: vital wind 291 c" Paralysis of the: vital wind 291 d'' Pains of the: drops 291 2 "1 he: actual mc:thods of trc:at· mc:nt 291 i' Total rc:lc:asc 2 91 1"' Total rc:lc:asc: in the: location of the: channc:l itsc:lf 292 2"' Total rc:lc:asc: through strc:ngthc:ning the: vital wind 292 3'" Total rc:lc:asc: by allowing the: natural c:xprc:ssion of the: warmths of mcntalc:xpc:ric:ncc: 292 b" Blessing 292 1"' lhc: blessing of the: c:xcc:llc:nt mastc:r 292 2'" lhc: blessing of the: spc:cial dc:ity 292 3"' lhc: blessing of the: outc:r and innc:r c;lakas and c;lakinls 292 4'" lhc: blessing of the: profound siitras and tantras of the: Mahayana 292 5"' The: blessing of various appc:arancc:s 293 6" lhc: blessing of the: profOund dc:pc:ndc:ncly arisc:n connections 293 c" Meditation on bliss 293 (b) The: mc:aningofthc:words 294 B. lhc: c:ssc:ncc: of meditative: concentration 295 C. lhc: bc:nc:fit of meditative: concentration 295 D. How meditative: concentration arisc:s 296 E. A condc:nsc:d prc:sc:ntation by mc:ans of the: thrc:c: warmths 2 97 F. lhc: c:xtc:nsivc: prc:sc:ntation by mc:ans of the: thrc:c: modc:s of guidance: on the: path 298 1. Guidance: on the: path by the: vital wind 298

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a. 1he experiences of arresting the five vital winds in their ownlocations 298 b. 1he experiences of the increased force of the elements 300 c. 1he experiences of the four elements in equilibrium 302 d. 1he experiences of the sixteen elements arrested in eq uilibrium 303 2. Guidance on the path by the essential constituent nectars 304 a. 1he experiences of the nectars in equilibrium 304 b. 1he experiences of the increased force of the nectars 304 c. 1he experiences of the expanded drops 305 3. Guidance on the path by the syllables 305 a. Guidance on the path by the ordinary syllables 305 b. Guidance on the path by the fourteen syllables 307 1) 1he general meaning 307 a)-c) 1he names, colors, and locations of the syllables 308 d) lhe divisions of the syllables of the three worlds 308 e) 1he divisions of the syllables of sarpsara and nirviil)a 309 f) 1he divisions of the experiences 309 g) 1he divisions of the syllables of the five afBictions 309 h) 1he divisions of the four a 309 2) 1hemeaningofthewords 310 a) 1he experiencesofthe first gatheringofthe essential constituents 31 0 ( 1) lhe mundane experiences 31 0 (a) 1he explanation of the experiences of the desire realm 31 0 1' 1he brief presentation 310 2' 1he extensive presentation 311 (b) 1he explanation of the three experiences of the two higher realms 314 (2)1he transcendent experiences 316 (a) Experiences of the result 316 (b) Experiences of the path 316 b) 1he presentation of the experiences of the middle gathering of the essential constituents 31 7 c) 1he experiencesofthe final gatheringofthe essential constituents 317 11. An extensive presentation in a condensed form 319 III. 1he presentation of the path free from hope and fear 323 A. The presentation of the cause or reason for parting from hope and fear 323 1. lhe outer dependently arisen connections 323 2. 1he inner dependently arisen connections 324

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Treasury ofEsoteric Instructions B. lhe presentation of the path free from hope 325 C. lhe presentation of the path free from fear 326 D. lhe presentation of allowing the natural expression of the warmths 326 IV. lhe path presented as the four tests 328 V. lhe presentation of the applications of mindfulness as the cause 329 A. lhe general presentation 329 B. What to reject 329 1. Emptiness in which visual objects cease 330 2. Emptiness that is free from subject and object 330 3. Emptiness in which the six groups cease 330 4. Emptiness that is empty of qualities 330 5. Emptiness in which one swoons from bliss 330 6. Partial emptiness 330 7. Emptiness of essence 331 8. Emptiness in which doubts are eliminated 331 9. Emptiness possessing the most sublime of all aspects 331 C. lhe divisions 331 D. lhe benefits 332 VI. 1he presentation of the perfect renunciations as the result 333 A. lhe explanation of the actual four perfect renunciations 333 1. lhe time of taking the initiation 333 2. lhe briefpresentation of the perfect renunciations 335 3. lhe source from whom the initiation is taken 335 4. Its own essence 335 5. llte support from whom it is obtained 335 6. lhe benefits 338 B. lhe classification of the three paths of application as their qualities 339 1. Peak 339 2. Forbearance 340 3. Sublime amongphenomena 341 VII. lhe presentation of a final summary of them 343 Part lhree: lhe transcendent path 345 Chapter One: A general classification of the path 347 I. Demarcation by means of initiation 347 II. Demarcation by means of path 347 IlL Demarcation by means of vast domain 348 IV. Demarcation by means of mal].~ala 348 V. Demarcation by means of culmination of attainment 348 Chapter Two: lhe meaning of the words 350 I. lhe presentation of the six levels of the vase initiation 3 51 A. 1he classification of the first level of the path of seeing 351 1. lhe actual classification 3 51 a. lhe presentation of the causes 3 51 1) lhe eventual causes 3 51 2) lhe inunediate causes 351 b. lhe presentation of the signs 352

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c. 1he result 352 d. A final summary 352 2. 1he meaning of the treatise 352 a. 1he demarcations 352 b. 1he presentation of the causes 352 1) 1he eventual causes 352 a) 1he initiation 352 b) 1hepath 353 2) 1he immediate causes 353 a) 1he outer dependently arisen connections 353 b) 1he inner dependently arisen connections 353 c. 1he presentation of the result 354 d. How what is to be abandoned is abandoned 354 e. 1he presentation of the signs 354 I) The signs of reality 354 a) 1he presentation of the seven sets of a hundred qualities 355 b) 1he classification of the 6rstlevelas the path of seeing 356 c) 1hepresentation of other special qualities 357 d) 1he presentation ofwhich of the sixteen untainted joys these are 358 2) 1he inner sign 359 3) 1he outer sign 359 £ A final summary 360 B. 1he presentation of the classification of the five levels of the path of meditation included in the vase initiation 360 1. 1hepresentation ofthecauses 360 a. 1he eventual causes 360 b. 1he immediate causes 360 2. 1he presentation ofthe result 361 3. 1he presentation of the signs 361 a. 1he signs ofreality 361 b. 1he inner sign 362 c. 1he outer sign 362 4. 1he presentation of a final summary 363 II. 1he presentation ofthe four levels included in the secret initiation 364 A. 1hecauses 364 1. 1he eventual causes 364 a. 1he initiation 364 b. 1he path 364 2. 1he immediate causes 364 a. 1he outer dependently arisen connection 365 b. 1he inner dependently arisen connection 365 B. 1he presentation ofthe result 365 C. 1he signs 365 1. 1he signs of reality 365 a. 1he qualities of obtaining control ofthe vital winds 365

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Treasury ofEsoteric Instructions b. lhe qualities of obtaining control of the syllables 366 c. lhe qualities of obtaining control of the nectars 368 d. lhe presentation of other special qualities 370 1) lhe meaning of the treatise 370 2) lhe general meaning 371 a) How the fOur vast domains are complete in the impure causal continuum 371 (1) Classification in regard to the four supporting mai;tQalas 371 (2) Classification in regard to the supported mind 371 b) How the four vast domains are complete in the method continuum of the body 372 ( 1) How the fOur vast domains are present as the six cakras 372 (2) How the four vast domains are present as the thirty-two knots of the central channel 372 (3) How the four vast domains are present as the four ma~1Qalas 372 c) How the four vast domains are complete in the pure appearance, the experiential range of a single primordial awareness 372 2. lhe inner sign 373 3. lhe outer sign 373 D. lhe presentation of a final summary 374 III. lhe presentation of the two levels of the initiation of primordial awareness dependent on an embodiment of wisdom 375 A. lhe presentation of the causes 375 1. lhe eventual causes 375 a. lhe initiation 375 b. lhe parh 375 2. lhe immediate causes 376 a. lhe outer dependently arisen connection 376 b. lhe inner dependently arisen connection 376 B. lhe presentation of the result 376 C. lhe presentation of the signs 376 1. lhe signs of reality 376 a. lhe actual signs of reality 376 b. lhe qualities of the initiation 377 1) Classification as the initiation of the three kayas 377 2) The initiation of the five types of primordial awareness 379 3) lhe initiation of the five mudras 379 4) lheinitiationoftheelevenherukas 379 5) lhe initiation of the four aspects of the real nature 380 c. Qualities other than those 381

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2. Tite inner sign 383 3. Tite outer sign 384 D. Tite presentation of a final summary 384 rv: Tite presentation of the halflevel of the fourth initiation 385 A. TI1e presentation of the causes 385 1. Tite eventual causes 385 a. Tite initiation 385 b. Tite path 385 2. TI1e immediate causes 386 a. TI1e outer dependenrly arisen connection 386 b. Tite inner dependendy arisen connection 386 1) Tite acrual meaning 386 2) Direct realization of the meaning 387 a) Classification in seven moments 387 b) Classification in three moments 387 c) Classification in two moments 388 B. TI1e presentation of the result 388 C. Tite presentation of the signs 388 1. TI1e condensed presentation in the context of two resulrs 388 a. TI1e signs of reality 389 1) Tite qualities ofliberation 389 2) TI1e qualities of subduing Mira 389 3) Tite qualities off reedom 390 b. TI1e inner sign 393 c. TI1e ourer sign 393 D. A final summary 393 2. TI1e extensive presentation in the context of one result 394 3. TI1e extremely extensive presentation by means of its support 395 a. TI1e presentation of the causes 395 1) Tite support of the fourth 395 2) Tite source from whom the initiation is raken 396 3) How attainments are received 397 b. TI1e presentation of the result 398 c. Tite presentation of the signs 398 1) TI1e sign of reality 398 2) TI1e inner sign 398 3) Tite ourer sign 399 d. A final summary 399 Two: TI1e presentation of the ultimate results achieved through those paths 400 I. Titegeneral meaning 400 A. lhe presentation of the perfection of the assemblies for oneself 400 B. TI1e presentation of the great degree of benefit for others 402 C. Tite presentation of the great degree of benefit for both oneself and others 402 II. TI1e meaning of the words 403

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TI1ree: A condensed presentation of the treatise 405 Subsection Two: TI1e presentation as the three (profound, medium, and inferior) paths 407 BOOK THREE: TI1e presentation of the completion of the treatise 409

Glossary

accumulate the assemblies (tshogs gsog) - lhe two assemblies of merit (bsod nams} and primordial awareness (ye shes) must be accumulated to reach full enlightenment. allow the natural expression (byungrgyaldu btang/skymg)- A phrase indicating how to deal with the various experiences that arise during meditation. According to Chogye Trichen Rinpoche, the essential point is to allow all experiences to arise naturally, without attachment to the pleasant ones and without viewing the disturbing ones as faults. bhaga (bha ga) - A Sanskrit word not translated into Tibetan. lhe term is used to designate a certain physical region of the body, mostly the abdomen below the navel, but sometimes also extending up to the heart cakra. Many of the key channel syllables are located in this region according to the Hevajra tradition. The same term is also used for the vulva. kayas (sku) - lhe system of the Path with the Result speaks of five kayas: the nirmi~takaya (sprul sku), the sambhogakaya (longs sku), the dharmakaya (chos sku), the svabhavikakaya (ngo bo nyid kyi sku), and the utterly pure svabhavikakaya (ngo bo nyid kyi sku shin tu rnam par dagpa). Cll].<}ili (gtum mo)- Literally, "fierce woman." A Sanskrit term used for the fire visualized inside the body during completion stage practices. clear essences (dwmgs ma} - lhe clear or pure essences of the nine or ten father and mother Qikas and <,takinis, which are the nine or ten essential constituents of the vital winds and mind in a hrunan body. conqueror (rg_yal ba)- A buddha. This term can also be used as an epithet for a great Buddhist master. lhe Conqueror is Sakyamuni Buddha. continuum (rg_yud) -lhe Tibetan word rgyudwas used to translate the two Sanskritwords tantra andsa,.tana, which are not synonyms in Sanskrit. lhe word tantra is primarily used for certain scriptures, systems of practice, and so forth. lhe word sa'l'fana is used to mean "continuum," in the sense of the stream of being, mindstream, or continuum that constitutes a living being. In Tibetan,

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Treasury ofEsoteric Instructions the word rgyud was used for both meanings. In this book continuum means the continuity, or continuum, of a living being. Furthermore, the terms root continuum (rtsa rgyud) and explanatory continuum (bshad rgyud) have an additional resonance in Tibetan because of the dual meaning of the Tibetan word rgyud. In the context of irs meaning as "tantra" or "tantric scripmre," a root tantra such as the Heuajra Tantra is clarified by other scripmres referred to as explanatory tantras, such as the Vajrapaiijara and the Samputa.

culmination ofattainment (grub mtha:l- A culmination or limit of attainment is associated with each of the four initiations. l11ese culminations of realization or attainment result from the specific practices of the respective initiations. l11ese results arise at certain points along the path, and are not the ultimate and final results. l11e same Tibetan term also means "philosophical tenet," which is not applicable in this context. c;lakas and c;likinis (mkha' gro)- l11e neuter Tibetan term mkha' gro is purposely used throughout the Tibetan texts. l11is term is the Tibetan translation of the masculine Sanskrit term ~aka, but is also used as an abbreviation for the feminine Tibetan term mkha"gro ma, which is the Tibetan translation of the Sanskrit term ~akini. 11tus an inherent ambiguity is often present in the use of the Tibetan term without the feminine ending ma. In the Tibetan texts trans· lated in this book the term mkha' gro is used to embrace both the masculine and feminine meanings. In many instances the intended gender is clear from context. But when the meaning is ambiguous, the single term mkha' gro has been translated as "<,lakas and dakinis." 11tis decision is based on conversations with His Holiness Sakya Trizin, Khenchen Appey Rinpoch~. and Dezhung Rinpoch~.

dissolution of the four pulsations (gros bzhi thim) - The four pulsations are the pulsations of: rhe channels; the syllables {that are channels in the crooked forms of syllables); the drops, enlightenment minds, or nectars (terms used synony· mously at various times): and the vital winds. lhe advance and retreat ('jug ldog) of these four in and our of the sarpsara channels of the rasana and lalana and the central channel of nirviQa is referred to as pulsation (gros). When the four pulsations have gone into the central channel and no longer retreat, this is referred to as the dissolution oftheJour pul.rations (gros bzhi thim ). drop/seminal drop (thigle) - 11te translation "seminal drop" has been used for the physical reproduaive fluids. The term "drop" has been used in other contexts involving the visualization of drops not related to the reproductive fluids. enlightenment mind (byang sems) - 11tis term is often used in the tantric sense in the Tibetan texts translated in this book. It can refer to semen, to the repro· ductive fluids in both males and females, and to the dear essences of the essen·

Glossary

439

tial constituents. Context dictates meaning. Otten several layers of meaning exist simultaneously. female embodiment of pure awareness (rigma)- One of the common terms used for the female consort, or mudra, whether imagined or actual. Another similar term is female embodiment ofwisdom (shes rab ma). five dependently arisen connections (rten 'brellnga) -lhe Path with the Result emphasizes five dependently arisen connections: the outer dependently arisen connections, the inner dependently arisen connections, the secret dependently arisen connections, the dependent! y arisen connections of reality, and the ultimate dependent! y arisen connections. Sakya Par:u;lita said that the way to make this key Buddhist tenet of dependent arising into the path of meditation was only explained in full detail in the teachings of the Path with the Result. It is perhaps the fundamental theme of this tradition. four fourfold initiations (dbang bzhi bzhi) -Each of the four initiations is further classified into four, such as the vase initiation of the vase initiation, the vase initiation of the secret initiation, the vase initiation of the initiation of primordial awareness dependent on an embodiment of wisdom, and the vase initiation of the fourth initiation. four malleable qualities (mnyen lcug bzhi) - lhe ability to totally control the vital winds, the channels, the syllables, and the nectars, which have become complete! y malleable. four supporting maQ.t;lalas (rten dkyil 'khor bzhi) - lhe four rnai).Q.alas are the channels of the body, the channel syllables, the essential constituent nectars (enlightenment mind, drops), and the vital wind of primordial awareness. lhese are the supports that transform into the four kayas. lhe universal ground consciousness, or mind, is supported by these four and transforms into the fitth ka ya. gathering of the essential constituents (khams 'dus pa)- lhe first, the middle, and the final gatherings represent the gradual clearing and purification of the nine or ten essential constituents within the body. lhe four or five vital winds and the five enlightenment minds gather into different channel locations within the body due to the practice of yoga. When these nine or ten essential constituents (the Q.akinis and <;lakas or buddhas) gather into those specific locations, the ordinary body is transformed into a rainbow body. heruka -A Sanskrit term used in the Buddhist tantric tradition for a male semiwrathful deity. initiation of primordial awareness dependent on an embodiment of wisdom (shes rab ye shes kyi dbang) -lhe term wisdom (shes rab) refers to the female

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Treasury ofEsoteric Instructions consort, or mudra, whether imagined or actual, who is the embodiment ofwisdom (shes rab ma). lhrough the practices of the third initiation, which are dependent on her, the connate primordial awareness (ye shes) arises. Chogye Trichen Rinpoche glossed the name of the third initiation with the phrase "connate primordial awareness dependent on a female embodiment of wisdom" (shes rab ma Ia brten nas lhan cig skyes pa'i ye shes). His Holiness Sakya Trizin agreed with this definition and the meaning is also clear in Lama Dampas commentary.

Ialani (ro ma) - One of the three main channels. The lalana is located to the left of the central channel. mudra (phyagrgya)- A Sanskrit term that literally means "seal," but also has many other uses. In the translated texts, perhaps the most common meaning of the term is "female consort," whether imagined or actual. In other contexts the word is used to mean "seal," "ornament," "ritual gesture:' "formal position," "yogic technique," and more. Keeping these possible meanings in mind, a careful reader will be able to understand the intended meaning of the term in each specific instance. nine branches of meditation (bsam gt an gyi yan lag dgu) - lhese are the nine uncommon preliminary practices for all the yogas of the path. lhey are explained fully in Lama Dampa's commentary in the section on the path of the secret initiation. Briefly, these are three purifications ofbody, speech, and mind; three key points of body, speech, and mind; and three preliminary meditations. nine or ten essential constituents (khams bculdgu) -Five of the essential constituents are the five vital winds of earth, water, fire, wind, and space, which are also referred to as the five <,lakinis. lhe essential physical constituents of feces, urine, blood, reproductive fluid, and flesh are also referred to as the five nectars, or as the 4akas or the enlightened bodies of the tathagatas. Sometimes the vital wind ofspace is considered to be all-pervasive, and so the reference is to just nine essential constituents. omniscient one (thams cad mkhyen pa)- A buddha. lhis term can also be used as an epithet for a great Buddhist master. lhe Omniscient One is Sakyamuni Buddha. paJ;Ic;lita - Sanskrit title for a learned master or scholar. rasana (rkyangma)- One of the three main channels. lhe rasana is located to the right of the central channel. reading transmission (lung) - lhe reading aloud of a text by a teacher who has previously heard the reading of the text from his or her teacher. In this way,

Glossary

441

the reading transmission is traced back in an unbroken line to the author of the work. sugata (bde bar gshegs pa) -A buddha. Literally, "one gone to bliss." three seats (gdan gsum)- lhe wordseatis used to designate a group of deities. lhe three seats are usually listed as the seat of the buddhas and bodhisatrvas, the seat of the fi:rnale embodiments of pure awareness and the goddesses, and the seat of the male and female wrathful beings. Sometimes the three are listed as the buddhas, the bodhisattvas, and the wrathful beings. top of the head (spyi bo), crown of the head (spyi gtsug), aperture of Brahma (tshangs pa'i bu ga), cranial dome ( Uf~#a, gtsug tor) - lhese terms are oiten very specific. The top of the head is eight finger-widths above the eyebrows. lhe crown of the head is twelve 6nger-widths above the eyebrows, and the aperture of Brahma refers to the juncture of the bones of the skull at that point. lhe cranial dome is a knob or dome that protrudes from the crown of the head at the point of enlightenment. total release (la dor)- lhis obscure term refers to the total release of knots in the channels, of pains and so forth in the channels, and of attachment to various experiences. It refers to definitive techniques for the elimination of these hindrances so that they are permanently removed. universal ground (kun gzhi) -lhe mental ground of an individual that is the basis for all the experiences included in saifisUa and nirv3..Q.a. vajra position (rdo rje'i skyil krung) - lhe sitting position most oiten used for meditation, with the side of the left foot placed upon the right thigh and the side of the right foot placed upon the left thigh. vast domain (zhin gkhams) - Four vast domains are associated with the four kayas. In this context alone, the English translation "vast domain" has been used to clearly di.~tinguish between this specific meaning and the more common general meaningof"paradise" or "pure realm." vital wind of exertion (rtsol)- A term used both for the vital winds that circulate through the right channel of the rasana and for the exhalation of breath. lhe path of the vital wind of exertion is thus the right nostril. vital wind of life (srog) - A term used both for the vital winds that circulate through the lei! channel of the lalana and for the inhalation of breath. lhe path of the vital wind oflife is thus the ldi nostril. vital winds and mind (rlung sems) - Synonymous with the ten essential constituents and with the ten inner father and mother ~akas and c;lakinis. Five of the essential constituents are the five vital winds of earth, water, fire, wind, and

442.

Treasury ~{Esoteric Instructions space, which are also referred to as the five c;lakinis. In the phrase vital winds and mind, the word mind (sems) is an abbreviation for the five enlightenment minds (byang sems), which are the clear essences of the physical constituents of feces, urine, blood, reproductive fluid, and flesh. These five are also referred to as the five father c;lakas or as the enlightened bodies of the tathagatas. To complicate matters, the enlightenment mind, or mind in this phrase, is the support of the mind in the usual sense of the word. Thus a double level of meaning is always present. States of mind are dependent on the inner movements and locations of the vital winds and enlightenment minds within the channel network of the subtle body.

vowds such as a and consonant-syllables such as ka (d. li kdli) - The fifi:y vowels and consonant-syllables of the Sanskrit language. The crooked channel syllables in the subtle body are in the shapes of these syllables. warmths and signs (drod rtags) -The warmths are various key experiences that arise along the path. These are precursors or foretastes of the actual signs that arise later. The warmths are like smoke and the signs are like fire. Smoke appears first, indicating the imminent arising of fire. The warmths arise on the mundane path and the signs arise on the transcendent path.

Notes

1

Drokmi's dates and those for Gayadhara's arrival in Tibet and his death are found in Mangto Ludrup Gyatso, Bright Sun ofPure Altruism, pp. 83, 92., and 94· lhe same text, p. 130, gives the date for when Sachen taught the Path with the Result and wrote the first brief commentary for his disciple Aseng. In his text Sachen specifically says the VajraLines had not yet been recorded in writing.

2. lhe dates for Sachen's studies with Shangton and for Virupa's manifestation in Sakya are both given in Mangto Ludrup Gyatso, Bright Sun ofPure Altruism, pp. 12.9-30. 3 For example, most of Drakpa Gyaltsen's text on the nature of the universal ground

and most ofSakya PaJ;~c;lita's text on the five dependent! y arisen connections have been incorporated into Lama Dampa's work. Most ofSachen and Drakpa Gyaltsen's short works in the Yellow Volume that elaborate on unexplained points in Sachen's Explication oft he Treatisefor Nyak (Gzhung bshad gnyags rna} have also been included in the Treasury ofEsoteric Instructions. See Stearns (:z.oo6) for a translation ofthe Explication

ofthe Treatisefor Nyak. 4 See Samten Lodro, Divine Feast for 1hose ofGood Fortune, 39b (p. 314). According to the Sakya tradition, the Vajra Lines were spoken by Viru pa and not written down, even though the text itself says "I will write" {bri bar bya}. Mangto Ludrup Gyatso explains this troublesome point by saying that Virupa wrote the "fta1ja Lines "with the pen of discernment on the tablet of the mind" {yid kyi glegs bu Ia rnam dpyod pir gyis). He also points out that the phrase bri bar bya can mean "I will explain• as well as "I will write." See Mangto Ludrup Gyatso, Summarizing Notes on the Explications of

the Treatise, nb-xu. 6 In translating this sentence I am following the spellingzin pas (instead ofzin pa'i) and the explanation in Sachen Kunga Nyingpo, Explication oft he Treatise oft he Path with the Resultfor the Benefit ofthe Sons, pp. 2.69 and 2.88. 7 lhe partial quotation is from theMagical Net (Sgyu 'phrul drwa ba}, which is another

name for the Litany of the Names ofMailjufri (Jam dpal mtshan brjod). Toh 360, Kangyur, rgyud 'bum ka, 3a3. 8 lhe translation follows the reading bskyod as explained in all the commentaries, not spyod as in the edition in the Yellow Volume. 9

According to all the commentaries, the meaning here is actually "dharrnakaya" {chos sku), not "sambhogakaya" (longs sku). See Marton Chokyi Gyalpo, Account of the

444

Notes to pages q-22 Words of My Maiijufri Master, pp. 2.84-85, who mentions that Sakya PaJ;~4ita told him that Drokmi Lotsawa altered the rajra Lines (to sambhogakaya) to make it difficult to understand without a master's instructions. All the commentaries explain the concealed meaning of sambhogakaya in this context. 1he translation thus follows the commentaries and the edition of the Vajra Lines published with Sachen's Explication of the Treatise ofthe Path with the Result for the Benefit ofthe Sons, p. 10, instead of dharmakaya (chos sku} found in the ~ajra Lines published in the Yellow Folume. See also the explanation of this line in Lama Dampa's commentary.

10

See note 2.69 concerning the different interpretations of this line in various commentaries.

11

According to the various commentaries, the meaning here is actually "svabhavikakaya" (ngo bokyi nyidsku} and not "sambhogakaya" ( loogs sku). BothSachen KungaNyingpo

(Explication ofthe Treatise ofthe Path with the Resultfor the Benefit ofthe Sons, p. •m)

and Marton Chokyi Gyalpo (Account o_(the U&rds ofMy MaiijufriMaster, p. 2.87) say that the rajra Lines were altered here in order to require reliance on a teacher. 1he commentaries thus explain the concealed meaning ofsambhogakaya (longs sku} in this context. Tite translation follows this reading, found in the edition of the rajra Lines published with Sachen's Explication of the Treatise of the Path with the Result for the Benefit ofthe Sons, p. 10, instead of svibhivikakaya (ngo bo nyid kj sku} found in the Vajra Lines published in the "Yellow ~&lume. See also the explanation of this line in Lama Dampa's commentary. 12.

1~

Jetsun Drakpa Gyaltsen,}ewe/ed Trrefor Direct Realization ofthe Tant,'as, p. s, specifically gives the Indian name ofViriipa's disciple as Kahna pa. 1his must be a Tibetan rendering of the name KaJ;~ha, which is also found in a number oflndian siddha lists. Tite name Kar)ha would seem to be a Prakrit form of the Sanskrit lCf~t)a. 1he four oral transmissions (snyan brgyud bzhi) are explained later in part one, chapter five. Tite venerable lord Drokmi Lotsa wa Shakya Yeshe was a great translator of tamric scriptures and esoteric instructions and was the first Tibetan to receive the teachings of the Path with the Result.

14 1he venerable lord whose name ends in Nyingpo is Sachen Kunga Nyingpo, and the

Powerfitl Lord is Virii pa. 15 Woven into these verses is the name Drakpa (famed) Gyaltsen (victory banner). Jet-

sun Drakpa Gyaltsen was the third son of Sachen Kunga Nyingpo. He wrote many essential texts explaining the Path with the Result. 16 Tite Dharma lord, or kingofDharma, is Sakya PaJ;~4ita Kunga Gyaltsen. Tite five fields of knowledge (rig gnas lnga} are usually listed as art, medicine, grammar, reasoning, and Buddhist doctrine. 17 1he name Palden (glorious) Senge (lion) is woven into these verses. Palden Senge

(Dpalldan seng ge) was one of Lama Dampa's most important teachers, from whom he received many special transmissions, such as the Path with the Result. 18 Woven into these verses is the name Sonam (merit) Pal (glory). Drakpukpa Sonam Pal (Bragphugpa Bsod nams dpal, 12.77-134-6) was another of Lama Dampa's most important teachers, from whom he received the Path with the Result as well as many other teachings.

Notes to pages 22-6 6 445 I 9 Tite six limits (mtha' drug) are guidelines for interpreting the teachings of secret mantra. For a correct understanding oftantric scriptures and treatises, one must determine whether the teaching in question is to be understood in light of(I) language with hidden intention, (2.) no hidden intention, (3) literal language, (4) not literal language, (s) provisional meaning, or ( 6) definitive meaning. 2.0 Titis is a reference to Lama Dampa~s account of the lives of the early masters in the lineage of the Path with the Result, entitled Illuminating the Marvelous (N~ mtrhar

snangba). 2.1

11lis and the following references are to Sakya PaJ)I#ta's disciple Marton Chokyi Gyalpo (Dmar ston Chos kyi rgyal po) and the statements found on pp. 7-9 of the of the U&rds ofMy Manjufri lvfaster, his commentary on the Vajra Lines, which records the explanations ofSakya Pa~:tl#ta. It is interesting to note that Sachen Kunga Nyingpo's definitive commentary, Explication ofthe Treatise ofthe Path with the Result for the Benefit of the Sons, p IS, also says the first master is labeled by the name of the path and the latter three are labeled by the names of the views.

Account

2.2 Tite translation fOllows the manuscript edition of the Treasury ofEroteric Instructions (Man ngag gi mdzod), 43, which has the correct reading of sbyang gzhi, "ground of purification:· instead of the sbyang gzhi bzhi, "four grounds of purification," round in the published edition. In the following notes this manuscript edition will simply be referred to by the abbreviation "Ms." 2.3 Both versions of the Tibetan text mention three views here, but it seems that it should actually be four views. 2.4 Nagarjuna,Five Stages. Toh 1802., Tengyur, rgyudngi, 48a4-5. 2.5 A note in the Tibetan text glosses "vajra lines" with the comment "the jewel-like oral

instructions."

2.6 A note in the Tibetan text glosses "the real nature" with the phrase "oral instructions

o£" 2. 7 Tite published text of this phrase is garbled. Tite translation follows the reading in Ms., 9a: bum dbangginuspassa dangpo druggirtogs paskye ba'i phyir. 2.8 The four infusions (Jugpa bzhi) are explained later in this text, in the section on the mundane path. 2.9 See Marton's Account ofthe Wordr ofMy Maiijufri Master, p. 2.7, but with different wording. 3o Tite translation of the previous two sentences follows Ms., 12a, which doe~ not have the repetitive mtshon found in the published text, and which has rgod, "agitation:· instead ofsgom, "meditation." Marton'sAccountofthe U&rds ofMy MdiijuiriMaster, p. 27, also agrees with this. 3 I Tite translation follows the reading in Ms., 12a, which has the "nine" in the last phrase, which has been omitted in the published edition. 32. Titetranslationfollows Ms., 13a, which has de nyid instead of the degnyisin the published edition. Khenchen Appey Rinpoche agreed with this reading.

33 lhesearetheeightsyllables a lea cat a tapa yala, which form theeightinnerbranches

of the navel calera. 34 Samputa Tanlra. Toh 381,Kangyur, rgyud 'bumga, 81a1.lhe 6rstline is quitedifferent in the extant tantra itself. 3 5 The word "space" (mkha'} is used as a code word for the vulva. 36 Here the Sanskrit term bhaga is used for the vulva, although in other contexts it is also used to designate the body cavity of the abdomen and chest in both males and females. 37 lhe massive Stt~ck ofjewels (Ratnakuta. Dkon mchog brtsegs pa) 611s seven volumes of the Kangyur and contains forty-nine sii.tras. Toh 45~93, Kangyur, dkon brtsegs ka~cha.

38 Yasomitra, CommentiiTy on the 'Twasury ofAbhidhanna."Toh 4092., Tengyur, mngon pagu, 5a3· 39 Heuajra Tanlra. Toh 418, Kangyur, rgyud 'bum nga, 2.0b4.lhe entire verse in the tantea reads: "Precisely this is known as saipsa.ra. Precisely this is nirva~m itself: Nirvii.Qa is not realized as something else after abandoning sa1psara." The surviving text of the Hevajra Tanlra is otten referred to as the Two-PIITt(Brtagpagnyispa), indicating that it is an abridgement of the huge original root tantra into two sections or parts (brtag

pa). 40 llte terms "root continuum" (rtsa r.vud) and "explanatory continuum"

(bshml rgyud)

have an additional resonance in Tibetan because c:1 the dual meaning c:1 the word rgyud, which can refer to both the continuum of a living being or to a tantra. In the context of its meaning as "tantra" or "tantric saipture; a "root tantra• such as the Hevajra Tanlra is clarified by other scriptures referred to as "explanatory tantras; such as the ~jrapaiijiiTa and the SampU{a. lltis additional nuance is sometimes speci6ed in other commentaries. 41 Puliramalaya is the Sanskrit name of a channel at the top of the head. 42. Hevajra Tanlra. Toh 418, Kangyur, rgyud 'bum nga, 2.2.a3. 4 3 lltese are the eight common attainments, often listed as those of the magical sword, medicinal pills, eye salve, switt feet, alchemical transmutation, sky traveling, invisibility, and penetration of matter. 44 The eight worldly concerns are pro6t and loss, pleasure and pain, fame and defamation, and praise and blame. 45 The four pairs of persons (/eyes bu zung bzhi}, or the eight individuals (gang zag ya brgyml), are types c:1 5ravakas. These are the pair that enters and becomes established in the stream to nirvii.J}a; the pair that enters and becomes established in a single rebirth; the pair that enters and becomes established in not returning to saipsiira; and the pair that enters and becomes established as arhats. 46 Maitreya, Distinguishing the Middle and the Extremes. Toh 402.1, Tengyur, sems tsam phi, 2.a3. 47 llte translation follows Ms., 2.0a, which reads mas brtan, "ascending."

Notes to pages 92-u6

44 7

48 Hevajra Tantra. Toh 417, Kangyur, rgyud 'bum nga, 9b4. 49 lhe disciples each toss a flower onto the ma1:u;lala during the Hevajra initiation. so 1l1e nine branches of meditation are fully explained only in the section on the uncommon preliminaries of the secret initiation. 1l1ey are referred to many times in this text. 51 1l1e translation follows Ms., 2.4a, which reads 'dod nas sgrubs, "deliberately created,• which is also found in other commentaries. 1l1e published edition has gdod nas grub, "established from the beginning.• 52. Hevajra 1imtra. Toh 418, Kangyur, rgyud 'bum nga, 18a3. 53 1l1e translation follows the reading in Ms., z.sa, where the mistaken 'jg rten dang of the published edition is not found. 54 Catu/Jpitha Tantra. Toh 42.8, Kangyur, rgyud 'bum nga, 2.2.6b3. 5 s 1l1e translation follows Ms., z.sb. which has gong du instead of thcgangdu in the published edition. 56 That is, circulation through the right instead ofthe left nostril fa the first, second, and third day of the lunar month, and so forth. 57 1l1e Sanskrit name here is uncertain. The Tibetan text has simply rta pa. I have provisionally taken this to be equivalent to rta rhen, Magha, but it could also be used for rta chung, Piirvapalguni. 58 Quotation not located. 59 According to Khenchen Appey Rinpoche, this passage is probably corrupt. Ms., 2.7b, has rtsing po phangs por song ba/phangs po rting por song ba. 1l1e translation is based on Khenchen Appey Rinpoche's explanation in addition to the Ms. reading. Chogye Trichen Rinpoche explained the passage as referring to behavior and meaning, "1l1e rough become gentle and the gentle become rough.• 6o Vagisvaraklrti, Esoteric Instructionsfor Averting Death. Toh 17 48, Tengyur, rgyud sha, U9a3-4· 61 Hevajnl 1imtra. Toh 418, Kangyur, rgyud 'bum nga, z.obz.. 62. Ms., 2.9b, has Ius gnad bsam rigs/ nyams kyi mang ba, which is followed here in the translation, instead of /u.s gnad dam/~ nyams kyi snang ba in the published text. 63 1l1e Dharma lord is Sakya Pa1:1dita. See Manon, Account ofthe Words ofMy Manjufri Master, p. 63. 64 Guhyasamaja Tantra. Toh 442., Kangyur, rgyud 'bum ca, 102.b3-4· 1l1c lines in the canonical text itself are quite different than Lama Dampa's quotation. 65 1l1ese nine branches of meditation (bsam gtan gyi yan lag dgu) are the preliminaries for many practices described in this book, but this is the only place where they are completely explained. 66 1l1e cooking-tripod mudra (thab 'galgyi phyagrgya) is to cross the two arms with the elbows over the knees and the hands placed on the opposite shoulder muscles.

448

Notes to pages I2I-I47

67 Both Tibetan texts have the number 2. here, which must be a scribal error. 68 According to Chogye Trichen Rinpoche, this refers to the practice of a yogic exercise during which the practitioner rocks back and forth, falls over to the side, and so forth, like a cat rolling about, or like a crazy person. 69 lltis quotation is from Marton's Account ofthe U&rdr ofMy MaiijufriMaster, p. 73. recording the words ofSakya PaJ;t4ita. 70 Q notation not located. 71 llte method of quick removal is described in Sachen Kunga Nyingpo's Clearing the Seven Precipitous Pathways, pp. 2.62. and 2.64-65. llte problem arises during what is known as the "precipitous pathway of an exceptional paralysis of the winds," which is the second of the seven such "pathways." or obstacles, that may arise on the mundane path and below. To remove this problem, a pad of cotton or silk should be placed below the navel and tied on with a cotton sash, but not too tighcly.llten someone else should grab the sick person around the waist and hold him or her upside-down, but not with the head touching the ground. First the soles of the feet should be struck, and then along the spine. The person should be twisted about a little, and shaken a little. Then the person should be slowly laid down and all the limbs should be gradually massaged. lltis will remove the problem. If one is alone, the feet can be repeatedly raised up and extended by oneself. 72. llte presentation of these practices fOllows the sequence found in Sachen Kunga Nyingpo's commentaries. 73 llte inherent ambiguity of the term thog, which can mean either "roof" or "lightning;' is resolved by Sachen Kunga Nyingpo's comments in the Explication ofthe Treatise of the Path with the Resultfor the Benefit ofthe Sons, p. 89: "'Lightning' (thog) is violent and quick, and experience is quickly generated by this practice.• Sachen also says in the commentary for his disciple Gateng, Commentary on the Treatise o_fthe "Jajra lines; p. 2.05: "'Lightni11g' (thog) means the lire strikes the h11171like lightning (thog)." 7 4 As explained earlier in the text, the termsfoe channel (1nt ma) and sleep channel (gnyid ma) are synonyms for the rasana and lalana, respectively. 7 s Marton'sAccount ofthe Words ofMy M aiijufriMaster, p. 92., has the colors of the drops reversed. 76 llte three hot herbs are galingale,long pepper, and black pepper. 77 The translation follows thegnyis, "two." of Ms., 443-, instead of the bcu gnyis, "twelve," of the published edition. 78 Quotation not located. 79 Hevajra Tantra. Toh 4-18, Kangyur,rgyud 'bum nga, 16u. So Samputa Tantra. Too 381, Kangyur, rgyud 'bumga. 158a3. 81 Samputa Tantra. Toh 381, Kangyur, rgyud 'bumga, 117b7.

82. lltetwelve branches of scripture (gsungrabyan lag bcugnyis) are the siitras, aphorisms, prophecies, verses, meaningful expressions, legends, extensive teachings, tales of past lives, miraculous events, narratives, fables, and oral instructions.

Notes to pages 148-r64

449

83 Rahu (sgragcan} is the name of a demon said to cause eclipses. Here the term is used to indicate the eclipse of the solar and lunar vital winds in the central channel 84 lhe translation follows Ms., 4sa. which lacks the redundant grub pa found in the published edition. Ss lhe published text actually has dbang, "initiation:' which is a mistake.lhe correct reading oflam, "path." is found in Ms., 4sa. 86 lhe translation of this paragraph follows the reading in Ms., 4sa. lhe published version has reduplicated a line of text that also appears later on the same page, and placed it at the beginning of this section (p. 2.2.8,lines ;z,-3). 87 Hevajra Tantra. Toh 418, Kangyur, rgyud 'bum nga, 17b4. 88 Hew jra 1/mtra. Tah 418, Kangyur, rgyud 'bum nga, 1sa1. 89 Hevajra Tantra. Toh 418, Kangyur, rgyud 'bum nga, 2.7a7. 90 Hevajra Tantra. Toh 417, Kangyur, rgyud 'bum nga, 7a3. 91 Hevajra 1/mtra. Tah 418, Kangyur, rgyud 'bum nga, :tob6. 92. Hevajra Tantra. Toh 418, Kangyur, rgyud 'bum nga, 1Sal. 93 Samputa Tantra. Toh 381, Kangyur, rgyud 'bumga, 87as. 94 The code words "space and secret" (mkha' gsang} indicate the female and male genitals. 9 s Bola is a Sanskrit code word for the male genitals and kakkola is a code word for the female genitals. 96 lhe translation follows Ms., 47a, which reads Ito ba'i 'gyurba instead of Ita ba'i 'gyur

ba. 97 Hevajra Tantra. Toh 417, Kangyur, rgyud 'bum nga, 6a3. 98 Quotation not located. 99 Hevajra 1/mtra. Tah 417, Kangyur, rgyud 'bum nga, 6a2.. 100 lhe six protections against six losses of the seminal drop are explained later in the section on the fourteen protections in common for the three types of yogins. 101 lhese verses may have been passed down orally to Sachen Kunga Nyingpo or may have been composed by him. lhey are found in his commentaries on the Viljra Lines without quotation marks, as are the verses in the next sections. 102. lhese four actions are repeatedly referred to as "the four animal actions" (dud gro'i

jaur ba bzhi). 103 Hevajra Tantra. Toh 418, Kangyur, rgyud 'bum nga, 17a2.. 104 Hevaj7'fl Tantra. Toh 418, Kangyur, rgyud 'bum nga, 16b7. IDS DropletrfMahamudra. Toh 42.0, Kangyur, rgyud 'bum nga, Sobs. The last &·entence is not found in the extant version of the tantra itself. 106 Htvajra Tantra. Tm 417, Kangyur, rgyud 'bum nga, 1oa1.

450

Notestopagesr6J-I75

107 Ht!flajra Tantra. Toh 417, Kangyur, rgyud 'bum nga, 9b7. 108 Hwajra 1imtra. Too 417, Kangyur, rgyud 'bum nga, 2.a1. 109 lhis practice is said to eliminate the three flows (rgyuggsum} below because it purifies the digestion offood and drink and renders the seminal drop immobile. 11 o 11te eight enhancements (bogs 'byin brgyad) are: (1-2.) alternation between tension and relaxation ofbody and mind, (3-4) alternation between shortening and lengthening meditation sessions, (5) alternation offood, (6) alternation of relaxed conduct, (7) the key mental point of transferring meditative concentration to various objects, and (8) resorting to the nectar of various objects. 11tese eight techniques are found listed in several sources, such as Simok Tenzin Nyendrak's Music to Delight the Conquerors, pp. 12. 7-2.8. I am grateful to Chogye Trichen Rinpoche for explaining these techniques. 1 1 1 Source not located. 112. Vasubandhu, Verses on the Trr:asury ofAbhidharma. Toh 4089, Tengyur, mngon pa ku, 6a5. 113 Narii.yat)a is the name of a powerful elephant and also an epithet of the god Vi~J}u. 114 Vasubandhu, ~-Uses on the Trr:asuryofAbhidharma. Toh 4089, Tengyur, mngon paku, 6a5. 11 5 11tese are all names of elephants, used in the Trearury ofAbhidharma to illustrate the incredible physical strength of a buddha. 116 Vasubandhu, Verses on the TreasuryoJAbhidharma. Toh 4089, Tengyur,mngonpaku, 6a5. 11 7 Vasubandhu, Verses on the Trr:asury ofAbhidharma. Toh 4 o89, Tengyur, mngon pa ku, 6a5. 1 18 "Clear circulation• and "certainty ofform·were explained earlier, in the section on the measure of perfection in priil}ayiima. 119 11tis practice assumes familiarity with the visualization for the vase initiation transference. A syllable hu1(1, which is the support of the consciousness, is visualized on a maQdala of wind and a moon. 12.0 11u: following note is found in the Tibetan text: "In the Sheaves ofEsoteric Imtruction, it is taught to visualize aktU'fJ at the apenure ofBrahma, ahu'fJ below that, at the center of the top of the head, a ha1(1 in the middle of the cakra of great bliss, a SU'fl at the root of the tongue, a sa ma ra yu'fl at the throat cavity, a hu'fl at the eyes, a yu'fl at the openings of the nostrils and ears, a white-colored k1a ma ra yu'fl at the three openings of the navel, anus, and urethra, and a red ha ma ra yu'fl at the shoulders and sa ma ra YU'fl at the heart. • 11te Sheaves rf Esoteric Instruction (Upadeiaman jari, Man ngag gi snye ma} is an extensive commentary on the Samputa Tantra, composed by the Indian master Abhayiikaragupta. Too 1198, Tengyur, rgyud cha, 1b-316a. 12.1 Marton's Account o_fthe Words o_{My Maiijuiri Master and Sachen's &plication for Nyak both say to visualize from the bottom during exhalation (the vital wind of exertion), and from the top during inhalation {the vital wind of life~ but Ms., 55a, seems to agree with the reading of the published edition translated here.

Notes to pages 178-zoo

4SI

I2.2. lhe translation fullows Ms., 58b, which has dus gsum, "three rimes:· whereas the published edition only has dus, "rime." 12.3 lhis is a curious statement, considering the fact that just previously,and also later during the main practices of the intermediate state connected with the next three initiations, the olfactory experiences are described as appearing in various different forms. lhis entire paragraph is missing from the manuscript version of the text and may be a later addition by an unknown editor. 12. 4 lhe text mistakenly has the following phrase here as well: "and the way ofpropitiation if they are damaged." lhis is actually the fourth of the five sections on the method continuum, which is the next section. 12. 5

Q uorarion nodocared.

I 2.6 lhe term ma mo mkha' gro has been rendered with the exclusively feminine "mararal~ c;lakinis" on the basis of the explanation in Sachen Kunga Nyingpo's Explication ofthe Treatise ofthe Pnth with the Result for the Benefit ofthe Sons, p. 158, which specifically refers to them as mkha' gro who have taken female form (mkha' gro bud med k)f gmgs

su bzung). I 2. 7 Both Tibetan texts actually have the number 4 for this heading, which is a mistake. lhe translation follows the reading lam d us kyi dbang in Ms., 6oa. lhe published edition actually has rgyu, "cause:' bur all other commentaries make it clearrhar the correct reading is lam, "path." 12.8 Hevajra Tantra. Toh 4I8, Kangyur, rgyud 'bum nga, 2.9b6. Several lines are quire different in the canonical rantra, reflecting Go Lorsawa Shonu Pal's ('Gos Lo rsa ba Gzhon nu dpal, I392.-I481) later revision ofrhe Tibetan translation originally made by Drokmi Lorsa wa. I 2.9 Hevajra 1/:mtra. Toh 4I8, Kangyur, rgyud 'bum nga, 2.9b6. I 30 Hevajra Tantra. Toh 4I8, Kangyur, rgyud 'bum nga, 2.9b7. lhe first line is different in the canonical rantra, which is a later revision of the earlier Tibetan translation. I3I Hevajra 1/:mtra. Toh 4I8, Kangyur, rgyud 'bum nga, 2.9b7. lhe canonical tantra, which is Go Lorsawa Shonu Pal's later revision, contains the important correction of thar sbyin (bestowing liberation} for the mthar phyin (ultimate} in the translation quoted here. lhe two terms sound nearly identical in Tibetan. lhe extant Sanskrit manuscripts have the term mo/qadatfl (thar sbyin}. I 3;z, lhe translation follows Ms., 6Ib, which has phyag rgya, nor phyag rgya chen po, as in the published text. I 3 3 lhe translation follows Ms., 6:z.b, which has tshad ma bzhi, "four authentic qualities," instead of the tshad ma, "authentic quality," round in the published edition. Marron's Account ofthe Words ofMy Manjuiri Master, p. 140, explains result, path, and cause in this context to mean resultant continuum, method continuum, and causal continuum. I 34 Hevajra Tantra. Toh 4I7, Kangyur, rgyud 'bum nga, IObi. I 3 5 lhe following phrase in the ~ajra Lines is missing from rherexr here: "rhadirsr formed at the navel."

452.

Notestopages2oo-2I4

I36 Heoajra Tantra. Too 4I8, Kangyur,rgyud 'bum nga. 2.2.as. I 37 lhe Tibetan text contains the following note: "lhe Samputa 1itntra says, 'Infinite bodhisattvas, the perfect buddhas, and the sravakas come fran precisely this.'" I 38 Heoajra Tantra. Toh 4I7, Kangyur, rgyud 'bum nga, IOb4. I 39 Heoajra Tantra. Toh 4I8, Kangyur, rgyud 'bum nga, 2.7a7. I40 lhe translation follows Ms., 63a, which readsgnyir, "two,• whereas the published edition has gsum, "three: I4I Samputa 1imtra. Toh 38I, Kangyur, rgyud 'bumga, n7b7. I42. Heoajra Tantra. Too 417, Kangyur, rgyud 'bum nga, 6a7. I43 Heoajra Tantra. Toh 4I7, Kangyur, rgyud 'bum nga. 10as. IH Heuajra 1imtra. Toh 4I8, Kangyur, rgyud 'bum nga, ISbs. I4S lhe translation follows Ms., 64a, which has rlung sems, "vital winds and mind; whereas the published edition has just rlung, "vital winds." I46 Heoajra 1imtra. Toh 4I8, Kangyur, rgyud 'bum nga, I6u. I47 Heoajra Tantra. Toh 418, Kangyur, rgyud 'bum, nga, I6a4. I48 See note no. 149 Samputa Tantra. Too 38I, Kangyur, rgyud 'bumga, 86as. Several of these lines are quite different in the canonical tantra. I so Heoajra Tantra. Toh 4I8, Kangyur, rgyud 'bum nga, 2.Ia3. Is I l11e translation follows Ms., 66b, which reads yin gyi, instead of the yid kyis in the published edition. Is 2. Hevajra 1imtra. Toh 4I8, Kangyur, rgyud 'bum, nga. x6a4. 1s3

111is example is from a statement by Shang Gonpawa (Zhang dgon pa ba, IOS3-113S), from whom Sachen Kunga Nyingpo received the teachings of the Path with the Result. It is explained in Barton Dorje Gyaltsen, Barton's Summarizing Notes ofOral Instructions on the Teaching, 32.b: "l11e master Shang GOnpawa said, 'In general, the flawed experiences are necessary for the birth of the Bawless. Even they are quite difficult. For example, a crow is necessary to catch a sparrow hawk. And it is also difficult to catch the crow.· I am gratefi1l to Losel Dondrup, Guru Rinchen Chodar, and Matthew Akester for a copy of this rare manuscript.

1 54 Both copies of the Tibetan text have omitted the phrascsnangnastongpar gaL, "if it is apparent, that contradicts being empty;' which is found in other commentaries. 11tis phrase has been added here from the other commentaries for the sake of completing the argument. ISS l11e translation follows Ms~ 6sa, which hasskyon can, "Bawed," instead oftheskyon med, "flawless,• of the published edition. 1s6 l11e translation follows Ms., 67b, which reads byang chub chen po'i rg_yu, •causes of the great enlightenment," as docs Manon's Account ofthe Words of.My Mlllijuiri Master,

Notes to pages 216-230

4S3

instead of the byang chub serns dpa'i rgyu, "causes of the bodhisattva:· which is found in the published edition. I 57 1l1e translation fOllows Ms., 68a, which readssumbcu, "thirty;' instead of the sum cha, "a third," which is found in the published edition. 11te different myrobalans are types of dried plums. I 58 The three white foods are yogurt, milk, and butter. I 59 1l1e second and third of these topics are not explained here. 1l1ey are presented later, in chapter two of the mundane path, in the section entitled "II. The Brief Presentation of the Causes for the Arising of Meditative Concentration."11tey are found there in a subdivision of the section entitled "2' 11te explanation of the dlirty-five esoteric instructions of the branch vital winds." I 6o As the text explains in more detaillater,sihlaka (sihla) is frankincense, a code word for the female essential constituent received from one's mother, and karpiiraka {ga bur) is camphor, a code word for the male essential constituent received from one's father. Both are present in both men and women, although the same terms are also sometimes used for semen and uterine blood. 1l1e musk mentioned in the next sentence is a code word for urine. I 6 I 1l1e translation follows the reading 'khor ba'i rtsa, "saq~sara channels;· in Ms., 69a, instead of 'khor ba, "sarpsara," which is round in the published edition. I62. BriefPresentation ofInitiations. Toh 36I, Kangyur, rgyud 'bum ka, 17bi. I 63 11te translation fOllows the reading rlungdang thigle in Ms., 69b, instead of the reading rlung sems dang tlig le in the published text. Khenchen Appey Rinpoche also suggested_ this reading. I 64 lhese experiences are described later in the section about guidance on the path by the syllables, when these lines from the Vajra Lines are explained: "In the channel strictures and so forth. Tree trunks and so forth." I 6 5 Both Ms. and published edition have "three paths;' which is dearly an error. All other texts, beginning with Sachen's Five Dependently Arisen Connections, p. I6S, have "four paths." I 66 The translation follows the reading in Ms., 7Ib, which has ye shes rlung Ia bsgrigs pas gang 'dodpa'i don, instead of the yeshes dang rlungla bsgrigs pas nang 'dodpa'i don in the published edition. 167 1l1e "yoga of many apertures" {bu ga mang po'i sbyor ba) is first explained in Clearing the Seven Predpitous Pathways, p. 2.63, Sachen Kunga Nyingpo's short text dealing with the yogic remedies for the seven precipitous pathways ('phrang bdun) that may appear as obstacles on the mundane path and below. lhe second of the seven pathways is the precipitous pathway of an exceptional para! ysis of the winds. If the winds are unable to remain calmly in their own natural locations within the body, and are also unable to move to other locations, various illnesses will result. Specifically, if the winds become paralyzed in the channels, they must be expelled from those channels. One of the techniques for this is the "yoga of many apertures." According to the annotations in the text, which are probably by Jetsun Drakpa Gyaltsen, one should imagine many

4H

Notes to pages 238-254 tiny apertures. or holes, in the body. lhen, while exhaling the wind through both nostrils. or holding it, imagine that it all exits the body like smoke from a fire that has been lit inside a house with many holes or gaps in the walls.

168 1he translation follows Ms., 74a, which readslte og, "below the navel," instead of the Itt /hg, •behind the navel; which is fOund in the published edition. 169 11te transl:~:tion follows the reading thabs, ·method;' in Ms., 7 4b, instead of the shes rab, •wisdom:' found in the published edition. 170 11tisphraseoccursmuch laterin the ~jra Lints, toward the end of the section on the mundane path. 171 11tis sentence is not actually found in Ms., 74b, or the published text, from which it seems to have been omitted. For the sake of completeness, it has been translated here from Marton'sAccount ofthe Htordr ofMy Matijuiri Master, pp. 174-75· 11te same meaning is found in Sachen'sExplication ofthe Treatisefor Nyak, p. 63. 172. 1he translation follows Ms., 75a, which reads lam dang stsogs pas, instead ofthe published edition's las dang po pas. 173 11re channel ofgeneral beauty ( rlsa mdus sp)i) is the name of the channel in the female genitals. 174 Lord ofthefamily (Jigs bdag) is the name of the channel in the male genitals. 175 11tetranslation follows the reading in Ms., 76b, which has the correct Tibetan transliteration ofbayu (forthe Sanskrit vayu ), whereas the published edition has the corrupt spelling ba su. 176 l11e translation follows the readingnai thengpo found in Ms~ 76b, which was also suggested by Khenchen Appey Rinpoche, instead of the corrupt reading of mi thig po in the published edition. 177 Both versions of this text provide the numberthree {gsum pa) here, but do not specify the heading. Although classification ofdegree was mentioned as the second topic of a previous section, it seems to fit only here as the third major topic. Lama Dampa primarily follows Marton's commentary, but with a different numbering system that seems to have become corrupted. I have not been able to resolve the difficulty here, but have tentatively added the heading into the translation. 178 11tis is caused by some evil spirits (gdon), and said to occur when one sleeps with the hand over the heart, which will cause frightening and hallucinatory dreams. 179 11tese fifteen are the five medicinal plants (sman lnga), the five grains ('bru lnga), and the five precious substances (rin po che /nga). 11re five medicinal plants are moonseed, cuttle-bone, blackberry, orchid, and sweedlag. 11te five grains are common barley, rice, wheat, peas, and sesame. Sometimes buckwheat and unhusked barley are substituted for sesame and rice.l11e five precious substances are gold, silver, turquoise, coral, and pearl. Sometimes these five are listed as gold, silver, copper, iron, and tin. 180 Purification of the places (gnas) or birthplaces (skye gnas) refers to the removal or purification of the causes for future rebirth in the six realms. When the vital winds and mind gather in specific channel locations in the subtle vajra body of the practitioner,

Notes to pages 254-288

455

experiences of being born in different realms may arise. 1hese experiences actually purify or remove che causes forfucure rebirchin chose realms. Forcy-cwo of chese experiences are explained Iacer in che cexc. According co Khenchen Appey Rinpochc, che cerm 'byams pa, cranslaced here as "unceasing;' refers co che various experiences arising buc chen never scopping, which becomes an obscacle. I 8 I Lord GOnpa wa is Shangcon Chobar, from whom Sachen Kunga Nyingpo received che ceachings of che Pach wich che Resulc. r 81. 1he six accions (gyur ba drug} and che four animal accions (dud grol gyur ba bzhi) were explained previously in che seccion on che praccice of che chird iniciacion. I 83 Quocacion noc locaced. r84 1he chree hoc herbs are galingale, long pepper, and black pepper. I85 1he plane knowbyche names 'byarbyed,man thangsbyin bu,chalungpa, andbyegrogs pa has noc been identified. I86 1he eighc qualicies of power and wealch are explained Iacer, in che seccion of che cranscendenc pach encicled "IV. 1he Presencacion of che Half Level of che Fourch Iniciacion.• I 87 1he Vajrasana (Vajra Seac) in Bodhgayain India is where Sakyamuni Buddha reached enlighcenmenc. All buddhas are believed co achieve final enlighcenment ac che Vajriisana. I

88 1he cranslacion follows Ms., 84a, which reads tshogs lam La bzhi, "che pach of accumulacion consiscs of four copies;' inscead of che tshogs lam Ia sogs pa bzhi, "che four such as che pach of accumulacion," which is found in che published edicion.

I89 According co KhcnchenAppeyRinpoche, che oucer bugs are fleas, lice, and so forch, and che inner are parasices, such as worms and so rorch. I 90 The cranslacion follows Ms., 8sb, which reads bzhi, "four," inscead of che gsum, "chree," found in che published edicion. I 9 I 1he cranslacion follows Ms., 8sb. which reads mas brtan gyi dga' ba gsum pa, "chird ascendingjoy," inscead of che mas brtan gyi ~a' ba gsum gyi ~a' ba gsum pa, "chird joy of che chree ascending joys:· which is round in che published edicion. r 9l

According co Khenchen Appey Rinpoche, chere are cwo levels of meaning here. 1he firsc is chac •eliminacion" (tshar gcad) refers co che eliminacion of evil beings, and "accepcance" (ryes 'dzin) refers co che accepcance of disciples. In che cantras, che same cerms refer, respeccively, co killing, or making fruic fall from a cree wich a mere glance, and co che abilicy co rescore co life, or make che f ruic rise back into a cree.

r 93

1his sentence has been cranslaced according co che reading don gyis bstan pa gnyis pa rnampardbyebabcuni/laskj rlungdenyid Ia dbyena/gzhi rtsa ba'i rlunglnga in Ms., 90a, which agrees wich che explanacion ofKhenchen Appey Rinpoche. 1he published edicion has don gyis brten pa gnyis Ia rnam par db ye ba bcu nil las kyi rlung/ de nyid Ia

phye na bzhi/gzhi rtsa ba'i rhmg lnga. 194 1he published edicion omicscheword/as, "accion,"whichis found in Ms., 90a. r 9 s Also see Sachen's Explication ofthe Treatise ofthe Path with the Resultfor the Benefit of

4-56

Notes to pages :zSf-322 theSom, p. 2.89: "Although it is said that the place where it rests is the life-channel, it is supported by and arises from the huT!l in the center of the heart cakra."

196 See note x6o. 197 Marton's Account ofthe Wordr ofMy Maiijuiri Master, p. :z.u, has "tongue and uvula" (lee dan glee chung) as does Sachen's Explication ofthe Treatisefor Nyak. p. 78. 198 According to Khenchen Appey Rinpoche, the previous four lines in the published text (or three paragraphs in the translation) were copied out of order. 1he reading in Ms., 94b, matches exactly the reconstruction suggested by Rinpoche without having seen the manuscript text. 1hus the translation here follows the order of the wording in the manuscript. 199 In the earlier outline, the name of this section was given as The experiences of the increasedforce ofthe vital winds. But here the text has 1he experiences ofthe increased force of the elements. Both editions of this text agree at both points. But as will be seen, the topic here is actually the experiences of the increased force of the vital winds ofthe elements. 1he inconsistency is perhaps based on the fact that some different interpretations are found in the earlier commentaries. For example, Marton's Account ofthe Words ofMy Maiijuiri Master has "five dements" in both instances, but Sachen's Explication ofthe Treatise ofthe Path with the Resultfor the Benefit o_(the Som has "five vital winds" in both instances. :z.oo 1his third topic is actually explained in the next section, entitled "II. An Extensive Presentation in a Condensed Form." :z. o 1 1he positions ofthese two are reversed in Marton' sAccount ofthe Words ofMy M aiijuiri Master, p. 2.2.4, but are the same as here in Sachen's Explication ofthe Treatise o_( the Path with the Result for the Benefitofthe Sons, p. 32.4. :z.o:z. The positions ofthese two are reversed in Marton'sAccount ofthe Words ofMy M aizjuiri Master, p. 2.2. s. but are the same as here in Sachen's Explication ofthe Treatiseofthe Path with the Resultfor the Benefit ofthe Sons, p. 32.5. 2.03 The positions ofchehu1panddu are reversed in Marton's Account ofthe Wordso_(My MaiijuiriMaster, p. 2.2.5, but are the same as here in Sachen'sExplication ofthe Treatise o_(the Path wich the Resultf'or the Benefit ofthe Sons, p. 32.5. 2.04 1he meaning here is somewhat unclear. Khenchen Appey Rinpoche thought the reference is probably to the short a {a thung) at the navel and the a chat is the first member of the set of eight syllables in the inner circle of the navelcakra. 2.05 Both texts actually have the number :z. here, which has been corrected to 3- Ms., 98a, only lists the experiences of the first two gatherings of the essential constituents: khams 'dus pa dang po dang bar pa'i nyams so, but the published text lists all three:

khams 'dus pa dangpo dang/ bar pa dang/ tha ma'i nyams so. :z.o6 See note x8o. 2.07 Ms., 102.b, has na ri ke la'i gling (= Niirikdadvipa). Narikeladvipa is the name of a known tantric pilgrimage site. Marton's Account o_(the Words o_(My M aiijufri Master, p. 2.35. has the spelling na ri ke gUi gling pa. Sachen's Explication ofthe Treatise o_(the Path with the Result for the Benefit ofthe Sons, p. 350, has the spelling na ri gi ri, and

Notes to pages 328-352

4 S7

describes itas a border region oflndia, where only fruit is eaten. N oother peoples are know there, so that even the word •cattle• is unknown. w8 lhis sentence has been translated according to the reading in Ms., 104a: thabs shesrab kyi phyogs su !hung pa~· bsrung. instead of the thabs bsrung in the published edition. Sachen'sExplication ofthe Treatise for Nyak, 48a, also agrees with the Ms. reading. 2.09 "lhe meditation hut• is used as a metaphor fa the mindstream of the individual. 2.1 o Hevajra Tantra. Too 418, Kangyur, rgyud 'bum nga, 2.6a3. 2.11 For this section, see especially Sachen's Explication ofthe Treatise ofthe Path with the Resultfor the Benefit ofthe Sons, p. 362., where gug skyed, "sign," is explained as a term for vowel signs, without which syllables (yi ge} cannot be read; likewise, without the six ornaments, the pure meaning is not kept in mind. llte Sanskrit term madra given here as the equivalent of the Tibetan rerm gug sk]edwouldseem to be corrupt. I have not been able to locate it with this meaning in any Sanskrit diaionary. 2.12. Sampu!a Tantra. Too 381, Kangyur, rgyud 'bumga, 74b4. 2.1 3 1l1e meaning of this phrase is explained later in the text. 2.14 Ms., 1o6a, is the same. But Martiin's Account ofthe Words ofMy Manjufri Master, p. 2.43. has "eight qualities;• adding"she is nor disrespectful but respeaful and very passionate; which would better explain the earlier mention of four dependendy arisen connections. Sachen's Explication ofthe Treatise ofthe Path with the Resultfor the Benefit ofthe Som, p. 369, agrees with Lama Dampa and lists "six qualities,• but does not begin by mentioning "four dependently arisen connections.• 2.1

s litany ofthe Names ofMIIiljufri. Toh 360, Kangyur, rgyud 'bum, ka, sa6.

2.16 litany ofthe Names ofMailjufri. Toh 360, Kangyur, rgyud 'bum,ka, 6a7. The letter chain some early Indian scripts, and in Tibetan, is similarin shape to the silhouette of a body seated in the vajra position. 2.17 litany ofthe Names ofManjuSri. Too 36o, Kangyur, rgyud 'bum, Ita, 4bs. 2.1 8 The translation follows the reading of khams dwangs ma, "dear essences of the essen· tial constiruems:• found in Ms., 107a, instead of the khams tha ma, "final essential constituents.~ round in the published edition. 2.19 Sachen'sExplicationofthe TreatiseofthePIIlh with the ResultfortheBenejitoftheSons, p. 375, makes it dear that phyin (byon in our text), "gone~ refers to the dear essences of the essential constituenrs ( khams dwangs ma}. no Several problems with the arrangement of the numbers in this chapter of the Tibetan text remain unresolved. Using the other commentaries upon which Lama Dampa based his work. I have tried my best to sort them out by adding some of the missing numbers and subject headings into the translation. 2.2.1 lltis sentence presents two problem~·. Both the published edition and Ms., uoa, say "three• dependently arisen connections. But Marton's Account ofthe Words of My Manjufri Master, p. 2.52., and a manuscript of Marton's text in my po~·ession both say "two· dependendy arisen connections. All four texts say "mundane path and below• ('jig rten pa'i lam man chad du}. However, the following discussion concerns the

transcendent path and two outer and inner dependently arisen connections. I think Marton's "two• is correct and the reading "below• (man chad} is a scribal error for "above• (yan chad}. Sachen's Explication ofthe Treatise ofthe Path with the Resultfor the Benefit o_{the Sons, p. 386, supports this interpretation. In that case, the meaning of the sentence would be ~Above the mundane path, the path is traversed by means of two dependently arisen connections: :z.:z.:z. Hewjra Tantra. Tm 418, Kangyur. rgyud 'bum nga, :z.1a6. 1.1.3 Daiabhiimika.riitra (Mdo sde sa bcu pa}. According to some sources, this is chapter 31 of the huge Avata11JSaka Siitra. Tm44, Kangyur, phal chen ka, kha,ga, and a. 1.1.4 lhe Sanskrit word /inga is used here to refer to the penis. :z.:z. 5 lhe Dharma lord is Sakya P;u:1c;lita. His statement is found in Marton's Account o_{the Words ofMy Manjulri Master, p. :z.s:z.. :z.:z.6 lhe translation follows Ms., n:z.a, which reads ngo mi shes, "not recognized;' instead of the ngo shes, "recognized; found in the published edition. :z.:z.7 lbe translation follows Sachen's Explication ofthe Treatise o_{the Path with the Result for the Benefit ofthe Sons, p. 393, and Marton's Account ofthe Words ofMy Manjuiri Master, p :z.s8, which make i: clear that it should be twelve finger-widths, not sixteen finger-widths as is actually found in both our texts. Marton is very clear, glossing "cease• as meaning "shorten• (thungdu gro). :z.:z.8 lbis is a reference to the tantric scheme of dte twenty-four sacred lands (yul) that are the residences of the c;lakas and c;lakinis. lhese "sacred lands• are actually located at key points within the human body. :z.:z.9 Barton Dorje Gyaltsen'sBartons Summarizing Notes ofOra/Instructiom on the Teaching, 54a, makes it clear that each initiation is further classified into four, such as the vase initiation of the vase initiation, dte vase initiation of the secret initiation, the vase initiation of the initiation of primordial awareness dependent on an embodiment of wisdom, and the vase initiation of the fOurth initiation. lhe same applies for the next three initiations. 1.3 o See Sachen's Explication o_{the Treatise o_{the Path with the Resultfor the Benefit ofthe Sons, p. 397, fer great detail about the entire process of releasing the knots in all the cakras, and so forth, but very different from that given by Lama Dampa. See Marton's Account ofthe Words ofMy Maiijulri Master, p. :z.6o, for a clear summary that is also slightly different 1.3 1 This is translated according to Ms., 113b, which has the reading "unimpeded• (thogs pa medpa}, instead of the "im peded• (thogs pa} found in the published edition. 1.31. lhe translation fOllows the reading of "falling• (llllng ba) in Ms., n3b, instead of "view• (Ita ba} in the published edition. Marton's Account ofthe Words ojMy Maiijuiri Master, p. :z.6:z., and Sachen'sExplication ofthe Treatise ofthe Path with the Resultfor the Benefit ofthe Sons, p. 399, both also have ltt~ngba for the first of the four gazes. :z. 33 See note 8:z. for a list of the twelve branches of scripture. 1.34 Sachen's Explication ofthe Treatise oft he Path with the Resultfort he Benefito_{the Som, p. 401., says that the triad of the essence a of the right and left ears, the external-shape a

Notestopages3o9-3So

-459

at the lower tipofthe central channel, and the a within the navel are a single taste and move w the throat calera. 2.3 S Magical Net (Sgyu 'phrul drwa ba) is another name for the Litany oftheNames of Maii jufri (Jam dpal mtshan brjod). Toh 360, Kangyur, rgyud 'bum /M, 3a3. :z. 36 lhis entire explanation of the verse, which is not in Sachen's Explication ofthe Treatise ofthe Path with the Resultfor the Benefit ofthe Som or Marton's hcount ofthe U&rds ofMyManjufriMaster, ends with ces so, indicating that it is possibly a quotation from an unknown source, perhaps one of the commentaries on the Magical Net. :z. 37 See also Marton's Account ofthe Wordr ofMy M aiijufri Master, p. 2.6-4, for a clear explanation of this process, but with some differences. 2.38 lhe words "six families" (rigs drug) have been omitted in the published edition, but are fOund in Ms., usa, and also in Sachen's Explication ofthe Treatise ofthe Path with the Resultfor the Benefit ofthe Som, his Explication ofthe Treatise for Nyak, and Marton's Accountofthe Words ofMy Manjufri Master. 2.39 See Marton's Account ofthe Words ofMy ManjufriMaster, p. :z.6s. But also compare Sachen's Explication o_(the Treatise ofthe Path with the Resultfor the Benr;_/itoftheSom, p. -406, and Barton Dorje Gyaltsen's Bartiin's Summarizing Notes o_(Oral Imtructiom on the uaching, ssb. 2.-40 Marton's Accountofthe Words ofMy Manjufri Master, p. :z.66, classifies the release of sixteen knots as the vast domain of the nirmfu:laka ya, the release of twelve as the vast domain of the sambhogaka ya, the release of three-and-a-halfknots as the vast domain of the dharmakaya, and the release of the upper portion of the knot of half the cakra at the crown of the head as the fourth vast domain. 1.41 Both editions of the Tibetan text have the number -4 here, which is clearly in error, considering the list of topics in the text. 2.-42. lhis is translated according to Ms., II 6a, which has tshad can, "measurable;' which was also preferred by Khenchen Appey Rinpoche over the reading of the published text, which has mtshan nyid can, "authentic." Marton's Account ofthe Words ofMy M aiijulri Master, p. :z.66, also has tshad can, "measurable." 2.-43 Both Sachen's Explication o_(the Treatise for Nyak and his Explication o_(the Treatise of the Path with the Result for the Benefit of the Som have sprul sku and longs sku, "nirmaJ~akaya" and "sambhogakaya," but our text and Marton's Account of the Words ofMy Manjufri Master both have longs sku and chos sku, "sambhogakaya" and "dharmakaya;' which more closely corresponds to the line from the Vtzjra Lines. 1.-4-4 lhis has been translated according to Ms., u7b, which has the readinggar ma, "dancer woman;' instead of the reading in the published text, which has sbom mo, "stout woman." Both Sachen's Explication ofthe Treatise ofthe Path with the Result for the Benefit ofthe Som and Marton's Account ofthe T-f'Ords ofMy Man jufri Master also have the rcadinggar ma, "dancer woman." 1.-4s For the sake of clarity, this heading (but not the number) has been added into the translation from Sa chen's Explication ofthe Treatise ofthe Path with the Resultfor the BenejitoftheSom, p. -412..

460

NotestopagesJ82-JgO

2.46 Sachen's Explication ofthe Treatise ofthe Path with the Resultfor the Benefit ofthe Som, p. 4IS, makes it dear that all the locations mentioned are in the body of the mudra. 2.4 7 Marton's Account ofthe Words ofMy Maiijuiri Master, p. :z. 74• dearly says, "If the dear essences of the mudra are drawn there ..." ( der phyagrgya'i dangs ma 'dr~gs na}. 2.48 As mentioned earlier, the great master Drokmi Lotsiwa purposely altered certain phrases in the Tlajra Lines to prevent anyone from understanding without access to a master. 2.49 Sachen's Explication ofthe Treatise ofthe Path with the Resultfor the Benefit ofthe Sons, p. 417, says that absolutely all the twelve vowels such as a have ceased, and that all twenty-four of the external sacred lands (phyli yul) have become empty villages. :z. so

"Top of the head" (spyi bo) is being used here as a synonym for •crown of the head" (spj gtsug}. See Sachen's Explication ofthe Treatise ofthe Path wich the Resultfor the BenefitoftheSom, p. 4I7, where "crown of the head" (spyigtsug} is found in both this and the following sentence. Sachen's Explication ofthe Treatise for Nyak, p. I 17, also has spyi gtsug.

:z. s I

lhe translation follows the reading "crown of the head" (spj gtsug} found in Ms., 109a, instead of the reading "cranial dome" (gtsug tor), found in the published edition. Sachen's Explication ofthe Treatise ofthe Path with the Resultfor the Benefit ofthe Som, p. 4I7, also supports this, as does Marton's Account ofthe Words ofMy Maiijufri Master, p. :Z.7S·

:z. s :z.

lhe four are the causes, the signs, the result, and a final summary. For the fourth initiation, Lama Dam pa seems to follow the outline initially presented in Marton's Account ofthe Wordf ofMy Maiijuiri Master, pp. :z. 75-76, while omitting a lot of helpful structural information. Numbers and structure are a problem in this part of the text.

1. s 3 Both these phrases are out of order and separated by other phrases in the Jajra Lines. Sachen's Explication ofthe Treatise ofthe Path with the Resultfor the Benefit ofthe Som, p. 42.4, andMarton'sAccountofthe Words ofMy ManjufriMaster, p. 2.76, both explain them here. 1.54 lhis exact quotation was not located, but is perhaps a condensed paraphrase of several lines in the Jlizjrapanjara Tantra. See Toh 4I9, Kangyur, rgyud 'bum nga, 64a4. :z. s s

lhe translation follows Ms., noa, which reads gcig, "one:' instead of the bcu gcig, • eleven:' found in the published edition. Sachen's Explication ofthe Treatise ofthe Path with the Resultfa- the Benefit ofthe Som, p. 42.3, also supportS this.

:z. s 6

Both Sachen's Explication ofthe Treatise o_(the Path with the Resultfor the Benefit ofthe Som, p. 42. 7• and Marton's Account ofthe Wordr ofMy M anjuiriMaster, p. :z. 78, make it dear that it is the goddesses of the earths in all the three-thousand£old world systems who are delighted.

2.57 lhe translation follows Ms., 11ob, which lacks the reading kun tu g.yos, "total shaking." found in the published edition, which would make seven instead of six types of movement. :z. s 8

Both texts actually have the number 2. (gnyis pa}, which seems to be an error.

Notes to pages 390-395 ~

461

59 llte various commentaries disagree here. For example, Ms., 12.1a, ha.~ "tenth level:' both Marton'sAccountofthe WordsofMyMaiijuJriMaster, p. 2. 78, and Sachen'sExplication ofthe Treatiseofthe Path withtheResultfor the Benefit ofthe Sons, p. 42.7, have "twelfth level:' and Sachen's &plication ofthe Treatise for Nyak, p. II9, has "thirteenth level"

2.60 llte word hari means robbing in Sanskrit. 2.61 Source not located. llte translation of the common term dbang phyug as "power and wealth" in this specific context follows the explanation in Sachen's Explication of the Treatise ofthe Path with the Result for the Benefit of the Sons, p. 430, where it is explained that one gains the "power" (dbang) to have anything that is desired appear instantly and that one is "wealthy" {phyug po) because these qualities never cease. 2.62. Sachen'sExplication ofthe Treatise ofthe Path with the Resultfor the Benefit ofthe Sons, p. 4 30, labels this as "harima." 2.63 Source not located. 2.64 lltese are some of the special physical characteristics of a buddha. 2.65 llte number 4 and this heading are present in both examples of the Tibetan text. According to the structure of the outline, this is dearly out of place, but I have not been able to resolve the difficulty. At least one master of the tradition before Lama Dampa commented on the problem, noting that this final summary seems to be a bit too early in the sequence of lines, appearing before the next two sections ("2.. ll1e extensive presentation in the context of one result" and "3. llte extremely extensive presentation by means of its support") have been explained. See Barton Dorje Gyaltsen,Bartb'ns Summarizing Notes ofOra/Instructions on the Teaching, s6b. 2.66 ll1e translation follows Ms.,12.2.a, which has da lta'i Ius. "present body," instead of the de Ita bu'i Ius, "body like that." found in the published edition. 2.67 l11e translation fOllows Ms., 12.2.a, which has rtsa gnyis, "two channels," instead of the sagnyis, "two levels:' found in the published edition. 2.68 See Sachen's Explication of the 'Jreatise of the Path with the Result for the Benefit of the Sons, p. 435. and Marton's Account ofthe Wordr ofMy Maiijufri Master, pp. 2.85, 2.87. Both specify that the same line should be understood here as applying to the svabhavikakaya, not the sambhogakaya. Marton'sAccount ofthe U&rdr ofMy M t1iijulri Master quotes Sakya Par;t9ita as saying the great master Drokmi Lotsiiwa purposely altered the treatise to prevent anyone from understanding without access to a master. 2.69 Sachen's&plication ofthe Treatisefor Nyak, p. 12.1, has sa bcugsum rna, "female on the thirteenth level," as does his Explication ofthe 1reatise oft he Path with the Resultfor the Benefit ofthe Sons, p. 432., but Marton'sAccount ofthe Words ofMyMaiijuJriMaster, pp. 2.85-86, has sa bcu rna, "female on the tenth level" and gives a lengthy explanation. Lama Dampa follows Marton in having sa bcu ma, "female on the tenth level." llte Vajra Lines published with Sachen's Explication of the Treatise ofthe Path with the Result for the Benefit ofthe Sons has sa bcu gsum rna, but the edition in the Yellow Volume has sa bcu rna. 2.70 Sldll in Means SUtra. Toh 2.61, Kangyur, mdo sde za, 2.95b3-4. ll1e wording is quite different in the sutra itself.

2.71 Jajrapanjara Tantra. Toh 419, Kangyur, rgyud 'bum nga, 64a4. :z. 72. 1he Dharma lord is Sakya Par~9ita. Compare Marton's Account ofthe Wordf ofMy MaiijufriMaster, pp. :z.8s-86. 2.73 1he translation fOllows Ms., 12.3a, which has de'i ngo bo, "his essence," instead of the published edition's debzhi'i ngo bo, "the essence of those four." But see also Sachen's Explication ofthe Treatise ofthe Path with the Result for the Benefit ofthe Sons, pp. 433-34, for an explanation of the four, which are basically the master indivisible from the four kiyas. 1his is also mentioned in the following paragraph of Lama Dampa's commentary. 2.74 Sachen'sExplicalion ofthe Treatise ofthe Path with the Resultfor the BenefitoftheSons, p. 434, gives complete details on the correlation of the three times to these, such as the right channel as the past, the left channel as the future, the central channel as the present, and so forth. 2.75 Sachen'sExplicationofthe Treatise ofthe Path with the ResultfortheBenejitoftheSons, p. 435, says that these lines have been altered to require reliance on a teacher. Mar· t6n'sAccountofthe WordsofMy Maiijufri Master, p. 2.87, also says that this should be understood as "One is able to shake, and so forth, absolutely all the vast domains of the svabhavikakaya, and so forth." 2.76 Neither Sachen's Explication ofthe Treatise ofthe Path with the Resultfor the Benefit of the Sons nor Marton's Account ofthe Words ofMy Maiijufri Master have a final sum· mary here. Lama Dampa has taken the entire paragraph from Sachen'sExplication of the Treatisefor Nyak, p. 12. 3, where there is no number or final summary heading. :z. 77 1he translation follows Ms., 12.3b, Jig rten dang Jig rten las 'das pa, "mundane and transcendent:' instead of the published edition that has omitted the Jig rten dang, "mundane and." 2.78 1he ab. which includes the visarga (ab tshegdragcan}, is last in the series of Sanskrit vowels.1he visarga is the Sanskrit grammatical sign rendered in transliteration as b. :z. 79 Aham iti in Sanskrit means "I. • According to Khenchen Appey Rinpoche, its meaning here is "selAessness" (bdag med}. :z.8o Magical Net (Sgyu 'phrul drwa ba} is another name for the Litany oftheNames of Maiijufri (Jam dpal mtshan brjod). Toh 360, Kangyur, rgyud 'bum lea, 4a6. :z.8 r Toh 360, Kangyur, rgyud 'bum ka, 6a:z.. :z.8:z. Ms., nsa, has the number :z. for this heading. 2.83 1he translation follows Ms., r:z.sb, which has rangbzhin, "nature," instead of the published edition reading of ranggzhan, "self and other." 2.84 1he medium path is brieAy explained at the beginning of"Book Two: Establishing the Actual Treatise."1he prediction of practice with the condensed path is performed at the end of the teachings of the Path with the Result. Briefly, a single quatrain of verse thatsums up the teachings on many levels is spoken and explained by the master, together with predictions concerning future practice. :z.8s 1he published text omits the word "disciple:' which is found in Ms., 12.6a. Lama

Notes to page 412

463

Dampa here refers to a story found in Barton Dorjc Gyaltsen's Bartiin's Summarizing N rres ofOral Imtructiom on the Teaching, 57 b. A master at Sri Dhanyaka~aka, in India, was devotedly served by an attendantfor years while he was in meditationretreat.1his master had great abilities, and once made grain fall like rain to relieve a famine that had plagued the area for a year ortwo. The realiz;ation of the master was obviously very advanced, but the attendant reached attainment twelve years before his master (even though he did not even practice meditation) by the force of his devoted service to his teacher. ;z, 86

1he names Kunga (delights all) Nyingpo (heart) andDrakpa (farne) Gyaltsen (victory banner) are woven into the preceding verses in a traditional style of homage.

2.87 Palden Sengc and Drakpukpa Sonam Pal (n77-1346) were two of Lama Dampa's most important teachers.

VAJRA NAIRATMYA

Late sixteenth-century painting. Collection of Navin Kumar.

Bibliography

WoRKS CITED BY THE AuTHORS

Kangyur (Canonical Scriptures) BriefPresentation oflnitiations. Sekodde!a.Dbangmdor bstan pa. Toh 361, Kangyur, rgyud 'bum ka, 14a-2.1a. Catu/Jpitha Tantra. Sricatu/Jpithamahtiyoginitantrartijantima. Rnal 'byor ma'i rgyud kyi rgyal po chen po dpal gdan bzhi pa zhes bya ba. Toh 42.8, rgyud 'bum nga, 81a-2.31b. P67, nga. Droplet ofMahtimudrti. Srimahtimudrtitilakantimamahtiyoginitantrartijtidhipati. Dpal phyag rgya chen po'i thig le shes bya ba rnal'byor ma chen mo'i rgyud kyi rgyal po'i mnga' bdag. Toh 420, rgyud 'bum nga, 66a-9ob. Guhyasamtija Tantra. Sarvatathtigataktiyavtikcittarahasyaguhyasamtijantimamahtikalpartija. De bzhin gshegs pa thams cad kyi sku gsung thugs kyi gsang chen gsang ba 'dus pa zhes bya ba brtag pa'i rgyal po chen po. Toh 442, rgyud 'bum ca, 9oa-148a. P81, ca. Hevajra Tantra. H evajratantrartijantima. Kye rdo rje zhes bya ba rgyud kyi rgyal pol Kje'i rdo rje mkha' gro ma dra ba'i sdom pa'i rgyud kyi rgyal po. Also known as the Two Parts. Brtagpagnyis pa. Toh 417/18, rgyud 'bum nga, 1b-3oa. P10, ka. Litany of the Names of Maiiju!ri. Maitju!rijlitinasattvasyaparamtirthantimasamgiti. 1am dpal ye shes sems dpa' i don dam pa'i mtshan yang dag par m:.fodpa. Toh 360, rgyud 'bum ka, 1b-13b. P2., ka. Magical Net. Sgyu 'phrul drwa ba. See Litany ofthe Names ofManjtdri. Samputa Tantra. Samputantimamahtitantra. 14ng dag par sbyor ba zhes bya ba'i rgyud chen po. Toh 381, rgyud 'bumga, nb-158b. P2.6,ga. Skill in Means SUira. Aryoptiyakausalyantimamahtiytinasutra. 'Phags pa thabs mkhas pa zhes bya ba theg pa chen po'i mdo. Toh 2.61, Kangyur, mdo sde za, 2.83b-310a.

1izj1-a paiijara Tantra. Arya{itikinivajrapa1ijaramahtitantrartijakalpantima. 'Phags pa mkha' gro ma rdo rje gur zhes bya ba'i rgyud kyi rgyal po chen po'i brtag pa. Toh 419, rgyud 'bum nga, ~oa-6sb. Pn, ka.

466

Treasury ofEsote1-ic Instructions

Tengyur (Canonical Treatises) Maitreya. Distinguishing the Middle and the Extremes. M adhyantavibhangakririkri. Dbus dttng mtha' rnam par 'byed pa'i tshig le'ur byas pa. Toh 402.I, Tengyur, sems tsamphi, 4ob-4sa. Nagiirjuna.FiveStages.Pancakrama.Rimpalngapa. Toh I8oz., rgyud ngi, 45a-s7a. Pz.667,gi.

Vagisvaraki:rti. Esoteric Instructions for Averting Death. Mrtyuvaiicanopadesa. 'Chi ba bslu ba'i man ngag. Toh I748, Tengyur, rgyudsha, n8b-I33b. Vasubandhu. Verses on the Treasury ofAbhidharma. Abhidharmakosakririka. Chos mngon pdi mdzod kyi tshig le'ur byas pa. Toh 4089, mngon pa ku, Ib-z.sa. Ps591,gu. YaSomitra. CommenttD'] on the "Treasury ofAbhidharma." Abhidharmakoiatikri. Chos mngon pa mdzod kyi 'grel bshad. Toh 4092., mngon pa gu, Ib-noa. Pss93· cu. WoRKS CoNSULTED BY THE TRANSLATOR

Tibetan Works Barton Dorje Gyaltsen (Bar ston Rdo rje rgyal mtshan). Barton's Summarizing

Notes of Oral Instructions on the Teaching. Gsung ngag zhal gdams zin bris bar ston ma. Dbus med manuscript, 59 fols. Jetsun Drakpa Gyalrsen (Rje btsun Grags pa rgyal mtshan).}eweled Tree for Direct Realization ofthe Tantras. Rgyud kyi mngon par rtogs pa rin po che'i ijon shing. In Sa-skya Lam- 'bras literature Smes, vol. u za, Ia-I39a. Debra Dun: Sakya Centre, I983. __,editor. Yellow Volume: Explications ofthe Treatise ofthe Path with the Result. Lam 'bras gzhung bshadpod ser. In Sa-skya Lam- 'bras literature Smes, vol II da. Debra Dun: Sakya Centre, I983. Lama Dampa Sonam Gyaltsen (Bla rna dam pa Bsod nams rgyal mtshan). Illumi-

nating the Marvelous: Biographies ofthe Lineal Masters. Bla ma brgyud pa'i rnmn par thar pa ngo mtshar snang ba. In Sa-skya Lam- 'bras literature Series, voli6 ma. Ib-6Ia. Debra Dun: Sakya Centre, I983. _ _ . Treasw7 ofEsoteric Instructions: An Explit.ation ofthe Oral Instructions of the Path with the Result. Lam 'bras bu dang bcas pa'i gdmns ngag gi rnmn par bshad pa man ngag gter mdzod. In Sa-skya Lam- 'bras literature Se1-ies, vol. I6 ma, 6z.a-z.I6b (pp. I2.3-432.). Debra Dun: Sakya Centre, I983. _ _ . Treasury ofEsoteric Instructions: An Explication ofthe Oral Instructions of the Path with the Result. Lam 'bras bu dang bcas pdi gdams ngag gi rnam par bshad pa man ngaggi mdzod. Kathmandu: Nepal-German Manuscript Preservation Project. Running no. L-5046. Reel no. L-472./2.. Dbu med manuscript, I2. 7 fols. Referred to as "Ms." in the endnotes to this translation.

Bibliography

467

Mangti:i Ludrup Gyatso (Mang thos klu sgrub rgya mtsho). Bright Sun ofPure

Altruism: A Chronicle ofthe Doctrine. Bstan rtsis gsa/ ba'i nyin byed /hag bsam rab dkar. Lhasa: Bod ljongs mi dmangs dpe skrun khang, 1987. _ _.Summarizing NotesontheExplicationsofthe Treatise: Ihe Words ofLudrup Gyatso. Gzhung bshad zin bris klu sgrub rgya mtsho'i gsung. In M ang thos klu sgmb rgya mtsho'igsung skor, vol. ca, ra-42.b (pp. 345-42.8). Kathmandu: Sa skya rgyal yongs gsung rab slob gnyer khang, 1999. Marton Chokyi Gyalpo (Dmarston Chos kyi rgyalpo).Accountofthe WordsofMy

MttiijuiriMaster: A Comment11ry on the Treatiseofthe "~ajraLines.» A TeachingofMar ChOgyal. Gzhungrdo rje'i tshigrkanggi 'grel pa 'jam dbyangs bla ma'i gsung sgros ma zhes dm11r chos rgyal gyi gsung. In Sa-skya Lam- 'bras Literature Series, vol. 30 a, ra -r48a (pp. r-2.95). Debra Dun: Sakya Centre, 1983. Sachen KungaNyingpo (Sa chen Kun dga' snyingpo). Clearing the Seven Precipitous Pathways. 'Phrang bdun bsal ba. In Sa-skya Lam-'bras Literature Series, vol. II da, 13ob-r34-a (pp. 1.60-67 ). Debra Dun: Sakya Centre, 1983. _ _ . Comment11ry on the Treatise ofthe "Vt.zjraLines," Requested o_fthe Glorious Great Sakyapa Lord ofYogins by Gateng ofKham. Gzhungrdo rje'i tshig rkang gi 'grel pa rna/ 'byorgyi dbangphyugdpal sa skya pa chen po Ia khams pa sga theng gis zhus pa. In Sa-skya Lam-'bras Literature Series, vol. 2.8, ra- 172.a (pp. 149-491). Debra Dun: Sakya Centre, 1983.

_ _. Explication o_fthe Treatise for Nyak. Gzhung bshad gnyags ma. In Sa-skya Lam-'bras Literature Series, vol. 11 da, na-64b (pp. 2.1-12.8). Debra Dun: Sakya Centre, 1983. Translation in Stearns (2oo6).

_ _. Explication ofthe Treatise ofthe Path with the Result for the Benefit ofthe Sons. Lam 'bras gzhung bshad sras don ma. In Sa-skya Lam- 'bras Literature Series, vol. 12. na, 1a-2.2.2.b (pp. u- 446). Debra Dun: Sakya Centre, 1983. _ _.Five Dependently Arisen Connections. Rten 'brellnga. In Sa-skya Lam- 'bras Literature Series, vol. n da, 82.a -83b (p p. r 63-66). Debra Dun: Sakya Centre, 1983. Samten Lodro, the Great Abbot (Mkhan chen Bsam gran blo gros). Divine Feast

for 1hose o_f Good Fortune: A Partial Biography ofthe Lord ofSecrets, the Vajm Holder }amyang Loter Wangpo, Which Is a Fine Tree a_( Virtuous Gems 1hat Grants the Sublime Attainment and Causes the Natural Liberation of Body, Speech, and Mind. Gsang bdag rdo rje 'dzin pa Jam dbyangs blo gter dbang po'i rnam par thar pa cha tsam brjod pa mchog sbyin sgo gsum rang grol dge legs nor bu'i /jon bzang skal bzang lha yi dga' ston. In Sa-skya Lam- 'bras Literature Series, voL 8 nya, xa-5oa (pp. 2.37-335). Debra Dun: Sakya Centre, 1983. Simok Tenzin Nyendrak (Gzims 'og Bstan 'dzin snyan grags ). Music to Delight the

Conquerors: An Explication o_fthe Prayer Concerning the Stages of the Path of the Precious Teaching, Composed by Tsarchen, the King ofDharma. Tsharchen chos kyi rgyal pos mdzad pa'i gsung ngag lam rim smon lam gyi rnam par bshad

468

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pa rgyal ba dgyes pa'i rol mo. In Sa-skya Lam-'bras Literature Series, vol. 2.6 Ia, 1a-38a (pp. 69-144). Debra Dun: Sakya Centre, 1983. Viriipa. Vajra Lines. Rdo rje'i tshig rkang. Short title for Orallnstructions, Together with the Esoteric Instructions, ofthe Pttth with the Result. Lam 'bras bu dang beas pa'i gdams ngag dang man ngag tu beas pa. In Sa-skyaLam- 'bras Literature Series, vol. II da, sb-1oa, and voL 12. na, 1b-6a. Debra Dun: Sakya Centre, 1983.

Other Works Stearns, Cyrus, trans. (2.oo6). Taking the Result As the Path: Core Teachings ofthe Sttkya Lamdre Tradition. Boston: Wisdom Publications. Ui, Hakuju, Munerada Suzuki, Yensho Kanakura. and Tokan Tada, eds. (1934).A Complete Ctttalogue ofthe Tibetan Buddhist Canons (BkaJ;-IJ gyur and Bstan/Jgyur ). Sendai: Tohoku Imperial University.

Index

a, 15, 368-69 essence, 13, 2.01, 2.05, 337 external shape, 14,333,337, 340,343, 3s8-s9 force of; 3S9 four, 309-10 white, 311 absolute ma!~c;lala, 17, 2.67

Accountofthe WordsofMyManjufri Master (Marton Chiikyi Gyalpo), 2. on dream experience, 62.-63 on four levels of masters, 30-31 on vital wind yogas,12.4 activities, four, 2.8-31 affiictions as cause ofimpure appearance, 9· S7 four authentic qualities, establishing by, 199-1..00 naturally arisen, 145 syllables of, 12., 306, 309 aggregates, five cessation of, 373 in creation stage visualization, 94-96 purity of; 82. subduing, 11,2.95-96 agitation, 38, 47• 63, 2.12. Agni, 2.37

dh essence, 316,368,401, 4s8-s9n2.34 wisdom, 13, 315, 32.9-30 aham iti, 401, 462.n2. 79 Akani~~ha, 381 aJuara syllables, 32.1, 369 Ak~obhya, 95. 2.50, 2.51 all-accomplishing primordial awareness, 94-95, 379 Amitabha, 9S Amoghasiddhi, 94 analytic cessation, 18, 47,407-8

animals, 3s 7 and arrestingofvital winds, 300 four actions of, 160, 2.56, 449n102. syllable of; 312.-13 anxiety (on firstlevel), 14, 3s6-s7 Aparagodaniya, 114 appearance(s) blessings of; 2.93 confusing, s8 as drops, 32.4 dualistic, S7 emptiness and, 3S· 61, 6s, 2.13-14, 2.15, 332., 343 essence of; 97-98, 99 karmic, s8 of primordial awareness, 18, 405 as signs of dying, 106 three, S7 (See also experiential appearance; impure appearance; pure appearance) during three gatherings, 2.93-94 Appey Rinpoche, Khenchen (Mkhan chen A pad Rin po che, 192.7-2.010), 4. 6, 438, 447ns9. 453n163, 4540176; 4ssnm8o, 189, 192.-93; 4s6nm98, 2.04; 459n2.42.,462.n2.79 applications of mindfulness, four,13, 34, 49· 2.69, 32.9-32., 334 arhats,IS4. 2.2.7, 378, 446n4s Aseng Dorje Tenpa {A seng Rdo rje brtan pa), 2. assemblies, two, 66, 113, 392., 400-402. attachment, 6o, 73 attainment(s) eight great, 7S. 77, 446n43 of mahamudra, 196 authentic qualities, four, 9. 4S· 48, 84, 198-2.03

4 70

Treasury ofEsoteric Instructions

cause: and path, c:stablishing,199-10I and dependently arisen connections, IO,:I.:I.S result, establishing. 199. 101-1 thrc:c: continua, establishing. 103, 451n133

Avadhuti, 1 awareness of c:vc:rythingknowablc:, 69 individual and perfect purc:,14 7 lucidity and emptiness, relationship to. 6s bases for the: miraculous, four, 33. z.S3, 31S basic space: of phenomena, primordial awareness of, 17, 81, 95-96, 130, 369, 379.394 bathing, 150-51 behavior, resorting to nectar of; 9,115, 117 bhaga mal}4ala, 11, 15, So, S4, S6, 119, 167.307-13 birth, 34· 73· 7 4· 177 Black Volume (Lama Dampa Sonam Gyaltsc:n), 1 blankness, naturally arisen, 14 s blazing, 35-36, ISS• 16S dripping and, I1S-19,130, 13S, 140-41 fire: visualizations, 141, 14 3 stabilizing. 63, 64 blazing lamps, appearance: of; rr, 199 blessings ofbody as deity, S7 mind at rest due: to, 1S1 for pain rc:lic:f. 191-93 as three: kayas, 153-54 three: seats and, S1 transmission tt,114-15 bliss aidingc:xpc:ric:ncc: tt, :z.rS in creation stage: visualization, 94 cultivating, 1so emptiness and, 35. 6s, 113, 114, 115, 343 four joysand,163, 164-65 in mal}4alacakra path, 154 meditation on, 193-94 melting, 30, 67, 149-50 pain and, 191 suffering mistaken as, 9. 57-sS tainted, 330, 33S untainted, 14, 359

blissful c:mptinc:ss,I4, 35S-s9 bodhisattva vow, 59 Bodhisattva Who Cannot Fall Back, 313 bodhisattvas, 77.155· I91,1:1.S, 37S body bliss and emptiness, unity of. 65,114, 115 and channc:ls, alignment of; 35 dependently arisen connections and, 10,:1.:1.6-30 disturbances of. 141 c:xpc:ric:ncc:s of. 61 four joys in,163 initiation dependent on, 9. 193 mind and, 74, 7S, So, 314 mindfulness tt,13, 331-31 purification of. S7, us-r6 and speech c:qual.IS3 as support for causal continuum, 71-73 syllables of; m in third perfc:ct renunciation, 13, 33S total purity of; 176 at twc:lfi:h-and-a-halflc:vc:l, 393 vajra. 59.309-10 vajra waves of. 166-67, 171-71 ofyogins, 59 body mai;~4ala. S3, S4, 119 on path of meditation, 361 on path ofsc:c:ing,14, 351,353-54,355 primacy of; 91-93 syllables and, 167 bola, 154, 449n95 bondage:, appearance: as cause: tt, sS bovine: lady. See ox lady

Brahma aperture: of. u o lightningtt, 119, 131-33, 44Sn73 mc:lody of; 15, 36S BriefPresentation oflnitiations,uo Buddha, word of. 199-100 buddhahood causal continuum and, 7 4 dependently arisen connections and, 4S by means of initiation only,193 method continuum and, So with one's circle:, IS, 36, 51,401-3,404 path and, 16S as result for sc:lf and others, 36 time: of. 3S7, 395-96 as universal ground, 77 vajra position as, 33S

Index views of, differences in, 2.82. Buddhalocana, 94 buddha(s) activity of, 16, 381 faith in masters as, 32. inner, 13, 339-40 physical characteristics of; 393 physical strength of; 171, 450ni15 sentient beings and, 70, 71, 2.2. 7, 372., 403 bugs, outer and inner, 2.68, 2.95, 455m89 buoyancy, 12., 146,316 cakras in creation stage, 93-96 enlightened speech and, 369 live signs at, 138-39 four joys in,163-64 of great bliss, 16, 67,381 mobile and immobile, 2.2.0-2.1 mudras o£; rs, 370-71 protection, 10, 93, 96, 2.36, 2.37, 2.41 in three-kaya initiation, 378 total release in, 10, 2.19, 2.2.0-2.1 vast domains as, 372. visualization in esoteric instructions, 142. vital winds and,12.9, 137-41,2.98-300 See also genitals/genital cakra; heart/ heart cakra; navel/navel cakra; throat/throatcakra Cakrasamvara, 81 Cakrasamvara tradition, 310 calm abiding, 2.07, 2.08-9, 2.12., 331 camphor, 12., no, 304-5. 453m6o ctUJJali. See fire, fierce cat, actions o£; 12.4, 448n68 Catu/Jpitha Tantra, 101, 310 causal continuum, 71 as root continuum, 9· 72. root vital winds in, 2.87, 2.88-89 of universal ground, 74,77-78 vast domains in, 371-72. celestial mansion, 87, 93, 96, 100, 114, 1I7,169, 2.76, 358 certainty ofform, 12.0,173 channel, central arresting vital winds in, 300 dissolution of pulsations of, 400 emptiness and, 391 great enlightenment of. 2.2.8

471

importance of; 32.6 asmind,13o337•338 nirv3.!Ja as, 75 purification of.169 in resultant initiation, 196 as source of mantra, 67 sublime bell of, 12., 32.0 attimeofdeath,148,177 at time of enlightenment, I?, 393 channel knots at final gathering, 13, 333-34 four initiations and, 2.63-65 in meditative concentration, n, 2.94 pain and, 2.91 on path of meditation, 363 on path of seeing, 358 shape of. 32.1 total release in nirv3.!Ja channel, 10, 2.2.1-2.2. vast domains as, 372., 459n2.40 channel strictures, 12., 2.2.1-2.2., 305-6 channel yoga, 12.9, 133-34 channel(s) as deities, visualization of, 94, 95 dispersal in, 2.06 in fourth initiation,17, 385,394 of general beauty, 2.44, 454lll73 of ghosts, 12., 306 of grief, 12., 306 in intermediate state, 181 malleability of; 46, 32.0-2.1 as nirmii.IJakaya, 9 6 nirva.~1a, 2.2.1-2.2. opening, 12., 317 pains of, u, 47• 116, 2.18, 2.79, 2.85, 341 pains of, alleviated, 334 posture and, n6 sa1psa.ra, ro, 2.19-2.0 sal'!lsara and nirvii.IJ a, 75 of six realms, 14, 356-57 as support for causal continuum, 72.-73 of tears, 12., 307 of terror, 12., 306 three seats and, 8 4 three times and, 396, 462.n2.74 tiny, 12., 305 total release in, 2.19-2.2. and vajra waves ofmind,r68, 169-70 visual appearance of. 62. visualization of, 140 vital winds and, 130

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Treasury ofEsoteric Instructions

vocal signs and, 144-45 ofyawns,11, 307 See also lalana; rasana characteristic arising as variety, 18, 64, 77, 78, 303, 305.307,313,406 on condensed path, 14, 47,343-44 freedom from, 157-58, 161-63 lucidity as,115 Chogye Trichen Rinpoche (Bco brgyad khri chen Rin po che, 1919-1007 ), 6, 437.440, 447n59, 448n68, 450nno Cittamitra view, 97 clay mold ritual,151 clear circulation, 110, 173 clear essences dependently arisen connections and, 131, 133. 314-15. 334. 381 of enlightenment mind, 340 in establishing nipakiya, 101 expansion of, 64 offather and mother, 156, 168, 170-71 and fourth perfect renunciation, 338 malleability of nectars and, 196, 310-11 of mudra, 16, 166, 381, 390 on path of seeing, 351, 358, 360, 363 in resorting to the nectar of meditation, 9. 118 in syllables, 16, 188-89, 381-83 in third initiation, 16, 30-31, 149-50, 196,166, 376-78, 401 during three gatherings, 165, 184-86 three seats and, 84 on transcendent path, 165-66 visual appearance of; 61 vital winds and, 15, 16, 366, 368-69, 376-77, 381-81 Commentary on the 'Treasury of Abhidharman(Yasomitra), 69 companions, bad, 14 7,148, 149 compassion, 14, 119-30, 146, 358, 361 completion stage, 76, 195,131-31, 140 conch-shell-bearing lady, 151 condensed path, 47, 461n184 conduct, 131, 134 See also subsequent conduct confession,18S,151-53 confidence, 14 7, 198, 408

consciousness eight types, 17, 82., 389 five types, 10, 11,1IO, 2.95 six groups, emptiness of; 330 on tenth level, 373 unity oflucidity and emptiness of; 2.14 vital winds and, 11, 199 See also transference; universal ground constituent nectars. See essential constituent nectars; nectars "consuming the skyforfood.••o7-8 contamination removing, 10, 2.49-54 signs of. 148-49 types of. 146-48 continua, three, 48, 70, 198, 2.03 See also causal continuum; method continuum of body; resultant continuum cooking-tripod mudri, u6, 141, 144, 447n66 corpse, contamination by, 2.48, 2.49 cranial dome of embodiments of method and wisdom,170 of enlightened body, 68, 94 four joys and, 164 resultant initiations and, 196 stability of drops in, 17, 18, 393-94, 398-99 at thirteenth level, 401 vast domains and, 37 2. craving, 2.13, 362., 373 creation stage, 9. 90-91 and completion stage, unity of; 195 deityin,92., 447n49 dependently arisen connections and, 2.31 mar;u;lalacakra path in, 150-58 master's role and,18,19-30 meaning of name, 92. obstacles to, 2.40 outer, 30-31, 66 on path of accumulation, 2.73 on path of meditation, 360 on path of seeing, 14, 351, 353 perfection of; 100,176 sacred commitments of, 183-84 stability of, 331 and three essences, 97-100

Index on transcendent path, 34 7 and vase initiation, 8s-86 crown of head blocking, 17 4 of embodiments of method and wisdom, 170 in mal).c;lalacakra path, 377-78 and practice ofBrahma's lightning, 132.-33 sacred land of, 360 seminal drops and, r6o stability of drops in. r6, 384 at thirteenth level, 401 in uncommon transference, 177 culmination(s) of attainment first, n9, 3S 7 four, 4S· ns, 2.64-6s, 32.s, 348-49 four results ar firsr, 2.76-77 offourth initiation, 172.-73 as indivisibility of saqtsara and nirv~a. 92. of secret initiation path, 146-4 7 suitability of persons for, 178 of third initiation, r6s when it will occur, 2. 79-80 c;lakas and <;iikinis, 6o carnivorous, 109,176,187,189,2.38 of primordial awareness, r87, r88, 2.9s. 301, 32.4-2.S propitiation of, 9, 188-89 of sacred commitment, 109,176,187, 189, :!.SO, 2.9S, 301, 32·4 at time ofdeath, 106, 109 at time of enlightenment, 17,392. types of, 187 <;iakinis five inner, I:I.-13, :1.p., 32.4-2.s matara.b, 187. r88-89. 4Sin12.6 Oamarupa,r death and dying, rr, 4 7, rr6, 2.18, :z.8s-86 averting, 107-8 danger of from vital wind yogas, 12.8 mind at time o£: 76 nectars at time o£; uo practice ofluminosity at, 14 7-48 signs o~ ror-7 Vajrasattva, approach of at, r6s See also transference deer lady, 1SI

473

deities fault of killing, ro1, 109 in initiation at time of path, 190, 191 initiation of real nature of: 380 and master, indivisible, 17,397 in meditative concentration, test o£; 2.41 mindfulness of, 13, 331· 332. mother and father cancra, differences in, 96 as nirva1~a, roo in preliminary practices, II7 seats of: 8r-8s visualization of: 92.-96 See also special deity delight, level of, 14, 3s6-s7. 360 dependent arising, twelve links of, IS, 3S9. 362., 373. 384 dependent nature, 10, 2.2.7,2.37-38 dependently arisen connections, 4S· 3S2., 4S7-s8nur alignment of: ro, 2.2.6-2.7, 2.2.9-30 blessings of, 2.93 of causes, 2.2.9-30 of dream experiences, 62.-63 five, :z.:z.6-33 four, 319-2.2. inferior path and, 4 7, 48, so in initiation of primordial awareness dependent on an embodiment of wisdom, 376-83 in initiations at time of path, 9, 193-94 mind and maJ~Qalas transforming into, 39 on mundane and transcendent paths, 34 and path with result, 37 primacy of: 2.33 of reality, 34, 3S of result, 2.32.-33 three, 6o, 6r-63, 32.3-2.4, 3S2. ultimate, r6, 386-87 of visual appearances, 61, 62. of vital winds, reversal of, 61, 62. See also untler inner dependent! y arisen connections; outer dependent! y arisen connections; secret dependent! y arisen connections; ultimate dependent! y arisen connections

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Treasury ofEsoteric Instructions

design-bearing lady, zsz desire realm, IH, 174, 3IO-I3, 3IS-z6 devaputra maras, 13, 2.38. 2.39· 32.8 devotion, 198 confidence and, llS meditative concentration through, II, 178,179 as obstacle, 2.3s. 2.39 on profound path, 50 view of, 2.08 Dezhung Rinpoche (Sde gzhung Rin po che, 1906-87 ), 4, 6, 438 dharmakaya, 401 blessing as, IH constituent nectars, transforming into, 2.9 dependently arisen connections and, 2.33 as emptiness possessing the most sublime of all aspects, 331 experience of; 146 four authentic qualities, establishing by, lOl-l initiation from, IS, 376 as result, 401 and sugata of secret initiation, 67 in three-kaya initiation, 378 vast domains of, 16, 17, 35, II9, 381, 383, 46on2.48 diligence, n, 12.6, 2. 79 direct realization, 2.06, 387-88 disgust, 14, 357 dissolving, uses of term, 300

Distinguishing the Middle and the Extremes (Maitreya), 77 divine ear, 382. divine eye, 12., 319-10, 382. doubt absence of, 334 eliminating, 18, 19-30, 31, 107, 108 inner dependently arisen connections and, 32.5 intellectual understanding and, 331 Drakpa Gyaltsen, Jetsun (R je btsun Grags pa rgyal mtshan, II47-Ilz6), 1, 3, 11, 412., 444nnz2., IS; 463n2.86 Drakpukpa Sonam Pal (Brag phug pa Bsod nams dpal, 12.77-1346), 2.2., 4I2., 444nz8, 463n2.87 dream experiences, 6 I, 61-6 3 of elemental winds, 301-3

and guidance on the path by the fourteen syllables, 307, 3II-I3 of outer dependently arisen connections, 11, 313-14 syllables of five afflictions and, 12., 306 dreams dying, signs of in, 105 at first gathering, II, 2.85-86 signs of contamination in, 148-4-9 three warmths and, 11,197-98 vital winds and, II, 301, 302. Drokmi Lotsa wa Shakya Yeshe ('Brog mi Lo tsa ba Shakya ye shes, 993-1077?), I, 4-, li, 444-nn9, 13; 45Jn12.8, 4-6zm68 DropletojMahamudra, 163-64drops battle of. 14-2. blazing, 314 expanded, I2., 305 in final gathering, 11, 317 in initiation of primordial awareness dependent on an embodiment of wisdom, 16, 381 as outer sign of enlightenment, 17, 18, 393>399 resorting to nectar of, 9. 117 within sensory bases, 13, 334 stability of, 16, 3S9-6o, 362.-63, 373, 384warmth of: 9, 64-, ISS. zs8 yoga o£; 119, 134-37 du, smoky, 312.-13 dullness, 38,4-7, 49,105,lll,333>339 effort, freedom from, 13, 32.5, 333-H eight worldly concerns, 76, 2.74, 2.95. 4-4-6n4-4-

eliminations and acceptances, 2. 7 4-, 4-55ni92. emanation calera. See naveV navel cakra emptiness blissful, I6S, 171,194as enemy, 13, 49,32.9-31 essence of. 97, 98, 99 forbearance of; 13,340 of greater and lesser extent, 2.9 lucidity and, 94, 188 meditative concentration of nature as, 6s

Index nature as, 1S, 406 as obstacle, 139 sublime blissful, 35, 67 view of; z.oS enhancements, eight,I67,110, 45onno enlightened activity, 16, 69, uo, 3S1 enlightened body, speech, and mind body as shape, 94-96 branches of melodious speech, 36S-69 five nectars ofbody, 13, 32.4-2.5 malleability of body, 46, 311 omniscience of, 196 in perfection of assemblies for oneself; 400-402. pure appearance o£; 9, 66-69 enlightenment certainty o£; 9, 194 eighteen marvelous signs of, 390 seven branches o£; 14, 353-S+• 356 signs 39S-99 thirty-seven factors o£; 33-34. 2.69-70, 2.S2., 347 time of, 3S9-91 universal ground and, 73, 74• 77 See also great enlightenment enlightenment mind, 73 four animal actions and, 160 initiations from, 193 mar;tl,iala o£; 167 meditation on, II? as piercer, 17, 394 relative and absolute, S1 in secret initiation, S6 stabilizing, 67 three seats and, S3, S4 equanimity, 15S, 314

cr,

Esoteric Instruction for Averting Death (Vaglsvarakirti), 1oS essence arising as unity, 64, 6s-66, 303, 313, 406 on condensed path, 14,47,343-44 single, 9S essential constituent nectars dispersal of, 2.06 as enlightened bodies of tathagatas, 32.4-15 guidance by. 164-66 malleability oL 196 and mind, alignment o£; 35

475

sa1psara and nirvil)a, in relation to, 76 as support for causal continuum, 71· 73 thirty-seven factors and, II, 2.S1 See also nectars essential constituents clarifying and blending, II, 2.94-95 colors o£; 149 maras and, 3S, 49 mind at rest due to blending, 1S1 obstacles associated with, 2.39-40, 145 evil spirits, 141, 141, 14 7 ,14S, 149, 150-51 See alro maras exertion, 115-2.6 experiences authentic qualityof,19S-2.03 eight flawed,l!1-13, +S2.n!S3 fifteen, 46, 6o-66 (See also meditative concentrations) mental, 113 on mundane path, 34, 35.66 139 natural expression protection by test of. 2.40-41 syllables and, 309 three, 3S, 61 (See also dream experiences; mental experiences; physical experiences) three flawless,1I3-IS, 2.2.S, 2.95 on transcendent path, 34. 36, 66 experiential appearance, 9, 49, sS-66 esoteric instruction of syllables and, 311 Hawed and flawless, 14, 339-42. hopeful and fearful, 317 in initiation of primordial awareness dependent on an embodiment of wisdom, 16, 3S1, 3S1 outer dependently arisen connections and, 32·4 three seats and, S4-Ss understanding, 37, 3S as unity, 9S explanatory continuum, 9, 71, So, 194, 446n40

cr,

Explication ofthe Treatiseofthe Path with the Resultfor the Benefit ofthe Sons (Sachen KungaNyingpo), 1-3 extensive path, 44, 405-6 See alro saq1sa ra and nirva.r;~a in common, path of extreme stare, 154, 156, 15S

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Treasury ofEsoteric Instructions

factors conducive to enlightenment, thirty-seven. See under enlightenment faith. 10, 32., 2.36-37 families, five, 16, 67, 85,190, 2.02., 332., 381-82., 397 family ties, obstacle of. 2.35. 2.37 faults as qualities, 37-38 recognition of, 13, 32.6 feast, ritual, 10, 189, 2.49-50, 2.92. female embodiments of awareness/ wisdom initiations and, 88, 191 levels of. 395. 46m2.69 purification of. 169-70,387,388 training of. 152.-53 types ofbirth, 151-52. See alsc mudras fire, fierce (carxla/i} dear visualization of; 12.8-2.9 esoteric instructions for, 141-44 in intermediate state, 179-80 mantra and, 67 master's role in yoga of, 2.8, 30-31 vital winds and, m-12., 12.8-2.9 (See also yogas of vital winds) fire ritual, 2.51, 2.53-54 fireflies, appearance of, 2.99 first level. See seeing, path of Eve Stages (Nagarjuna), 32. flows, three below, 167, 450n109 food, 9, 132., 134 contamination of. 2.47. 2.48,2.49 protective, 2. 58 resorting to nectar of. 9. 2.15, 2.16-17 sacred commitments and, 182., 183, 184, 189 forces, five, 16, 376-77 forbearance, 13, 2.68, 2.69, 340, 395. 396 form realm,12., 155, 174,309,314,315 formless realm, 155,174.308,309,315 fourth initiation four perfect renunciations and, 13, 333, 335 in four tests, 2.42. intermediate-state practice of. 180-81 levels and, 49. 87 master's activity of. 2.9, 30 in method continuum, 87,88,166-78 path o£; 90 perfection of; 17. 385, 394· 398

sacred commitments o£; 184 three seats and, 83 ultimate result of; 401-2. as ultimate view, 67-68 uncommon transference of; 177 See also initiations, fOur; vajra waves frankincense, 12., 2.2.0, 304, 453n16o fully established nature, 2.2. 7 Garab Wangchuk (Dga' rab dbang phyug). 2.39 gatherings of essential constituents final, 12., 13, 2.64, 317,333-34 first, 11, 117-18, 2.63-64, 2.84-86, 310-13. 32.8 "gathering" defined, 2.84-86 meditation on bliss and, 2.93-94 meditative concentration and, 2. 77-80 middle, 12., 2.64, 317, 328, 32.9-32. on mundane path. 34, 48, 2.69-70 path of accumulation and, 2. 73, 2.7 4 on path of sa1psara and nirva~;~a in common,48 Gauri, 303 Gayadhara(d.11o3),1 gazes, control of, 15, 366 genitals/genital calera dear essences at, 369,378 in deity visualization, 94-95 drop ofbliss at, practice of. 136 drops in,15, 362.-63 half. stability of drops in, 14, 352., 358-6o nectars, increased force of in, 304-5 in practice with mudra, 151, 153, 15457, 158-59· 336-37 syllables and, 308, 310 goddesses four elements as, 11, 302., 303 in initiation at time of path, 190, 191 in retinues, 94· 95 at time ofenlightenment,17, 389-90, 46om56 gold-transforming elixir, 39 great enlightenment five types, 2.2.8 of thirteenth level, 13, 2.14, 2.2.8, 32.4-2.5, 378 of universal ground, 10, 76-77. 2.2.8-2.9 Great Skillin Means SUITa, 395 greed, 94

Index Guhyasamaja, 81, 310

Guhyasamaja Tantra. n3, 145 guidance, three modes of, 48 Gyalwa Dampa (Rgyal badampa), 2.58 ha1f:

cakras and. 140, 177,377-78 in practice ofBrahma'slightning, 132.-33, 448n73 and seed of white hair between eyebrows, 136-37 on thirteenth level, 401 in visualization of supported deities, 9 s vital wind of wind and, 2.88 hatred, 12., 73, 95. 2.00, 306, 309 health, in context of practice, 131, 158 heart/heart cakra clear essences at, 171, 172. in creation stage, 92., 93-94, 9S devotion and, 186 drops in, 15, 362.-63 in fire ritual, 2.53-54 hand mudras at, 2.44 in initiation, 190 joy at, 163-64, 378 ofmudra, 16, 382. pains of, 12.1, 12.8, 140,173,2.88 syllables and, 140,145. 306 in transference, 175, 176-77 on twelfrh-and-a-halflevel, 17,393 union of sun and moon at, 13 s herbs, three hot, 144,2.)8, 448n76 Heruka, 2.1 herukas, initiation of eleven, 16, 379-80 Hevajra, 1, 92. Hevajra Tantra, 1, 446n39 on afflictions, 2.00 on creation stage, 9 2. on four joys, 162., 163,164, 165 on initiations, 192. on mar:u;lalacakra, 1so on meditative concentration, 145 on nectar of objects, 2.10-II on outer and inner mal).;iala, 14, 356 on path, establishing, 2. o 1 on purification of thoughts, 2.09 on sarpsara and nirvar:ta. 7 o on self-blessing, III on seminal drops, 1s6 on six ornaments, 332. on six realms, 2.00

477

on tathagatas, 2.02. on three continua, 2.03 on total release, 2.u-12. on training for mudras, IS2.-S3 on unity, 100 on universal ground, 75 on Vaj rasattva, 165 Hevajra tradition, 309-10 homage, 9, 31-32.

hum in fire ritual, 2.53-54 forcefuL IS7,2.)6,3o8 in heart cakra, 136,138,140,334 as outer circulation, II 9 for overwhelming maras, 401 in preliminary meditations, II 7 as seat of buddha, 84 in transference, 109-10, 175-77, 450nii9 ofunity, 76.146. 308, 309.316 in visualization of supported deities, 95 hundred-syllable mantra, u s, 2. s2. ignorance, 95. 97-98,2.07,2.08, 337 illnesses dependently arisen connections and, 2.2.9-30 nonarising of, 2.95. 2.96 of vital winds, 2.87, 2.88, 2.89, 2.90 imagined nature, 2.2.7 immeasurables, four, 82. immortality, 108, 171 impermanence, 57-58 impure appearance, 9. 57-58 lndra,187, 2.37 initiation of primordial awareness dependent on an embodiment of wisdom dependently arisen connections and, 2.31, 376 fOurth initiation and, 87 intermediate-state practice of, 18 o levels, realization of and, 4 9 in mar:tl;iala of relative enlightenment mind, 86 master's presentation of, 2.9, 30 perfection of, 16,375 purification in, 88 sacred commitments of: 183-84 signs of: 16, 376-84 at time of path, 192.

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on transcendent path, 34, 35. 45 ultimate result of; 4 OI See also initiations, four; ma~u;lalacakra path initiations, four causal, 9, I8, 85-89, 405 contamination, removing by, IO, 2.49 in creation stage, 90 dependently arisen connections and, 2.30-3I, :z.3:z., 2.33 and enlightenment, thirty-seven factors of; 2.70 essential constituent nectars and, :z.6s-66 extensive, I90-9I four culminations of attainment and, :z.64-65 four results and, :z. 77 fourfold, IS, 360,365, 458n:z.:z.9 importance of; 8o masters and, 9· :z. 7-3I on mundane path, 34 obstacles during, IO, 2.40 oral transmissions of; 2.2.3-2.4 path of accumulation and, 2.73 protection by signs of, IO, 2.42.-54 resultant, 9. I8, I9S. I96, 387-88, 405 sacred commitments and, I8I, I8:z. signs in, 2.43-44 substances in, I90, I9I syllables and, :z.67 at time of path, 9. I90-94 on transcendent path, 34, 35, 45, 34 7 See also fourth initiation; initiation of primordial awareness dependent on an embodiment of wisdom; secret initiation; vase initiation inner dependently arisen connections, 34· 35, 37• 6o farhearance and, I 3, 340 of four vital winds, n., 303 offourth initiation, I6, 386-88 of initiation of primordial awareness dependent on an embodiment of wisdom, I6, 376,377,38I in parting from hope and fear, I:Z.-I3, 32.4-2.5, 32.7 on path of seeing, I4, 3SI, 353-54, 355 of secret initiation, 15, 365, 366, 368, 369. 370-?I on thirteenth level, 403, 404

ofvase initiation, 36I insight. See penetrating insight intellectual understanding, view of; :z.o8 intermediate state, 90-9I, I78-81 See alro death and dying Jambudvipa, II4 Jamgon Ameshap NgawangKunga Sonam ('Jam mgon A mes zhabs Ngagdbangkun dga'bsod nams, IS97-1659), 5 jealousy, 94-95 joy, on firstlevel, I4, 356-57, 358-59 joys, four, 2.9 ascending, I3, 67, I70-7:z., 335 attachment to, I 54, ISS connate, IS8 in dependence on a female embodiment of wisdom, 86 descending, 2.9, I68, 2.3I, 380 essence of; 164-65 first three, :Z.I3, 343 location of: I63-64 sequence of; I6:z.-63 in three-kiiya initiation, 378 kakkola, I 54, 449n95

Kilacakra Tantra. I03-4 KiiQha, I, :z.I, 39, 444n1:z. karma, 57 appearance and, 58 meditative concentration and residual, II, 2.78 on path of meditation, 36:z., 384 universal ground and, 73.74 kiiyas, five actualization through prii.t~iiyiima, Il9-:Z.O actualizing, I7,397, 402.,404 attainment of, I97 dependently arisen connections and, 2.32.-33 as result for oneself, 36 kiiyas, four, :z. 7-2.8 in creation stage, 96 essential constituent nectars and, :z.6s-66 four culminations of attainment and, :z.64-65 fOur initiations and, 59

Index as master, 36 resultant, I96 of transformed suppon, 402. universal ground and, 7I, 74 vast domains of; 348, 37I-72. kayas, three, I6, 36, 377-79, 386 knowledge five fields of. 2.2., 444m6 obscuration of, 2.12., 2.I4-IS k$14 12., 38. 308, 3I9, 32.6 ~idgarbha, 96, I9I, 304 lalana increased force of nectars and, 12., 304 at peak, I3, 339 in third perfeC[ renunciation, 337-38 at time of death, I48 wtal release in, IO, 2.I9-2.0 inyogaofvital winds, I30, I34, I4S Lama Dampa Sonam Gyaltsen (Bla rna dam pa Bsod nams rgyal mtshan, I312.-7S), 2.-3. 4 Lamdre (Lam 'bras). Su Path with the Result languages, attainment of, 68, I46-4 7• 2.67. 366-67 levels, I2., 32.2. buddhahood and, 396 channel knots and, IO, 2.2.I-2.2. dependently arisen conneC[ions and, 2.32.-33 eighth, 370, 373, 396 elevemh, 377,380,383,384,396 fifth, 36I fim, I4, 3SI-S2., 3S6-S7• 360 (See also path of seeing) founh, n9, 36I, 362. founh inidadon and, 49, 87 names of. 374,384 nimh, 370, 373· 396 ofpath of meditadon, 360-63 second, I4-IS, II9, 36I, 362. sevemh, IS, 370-7I, 373 sixth, IS, 2. 7-2.8, I99• 2. 70, 360-63,369, 370, 373 tenth, IS, 364-74 third, 36I, 362. on transcendent path, 347-49 twelfth, 377, 38o, 383, 384 twelve-and-a-half, I7, 33, 47·393 See also thineemh level

479

liberadon appearance and, s8 gateso( I7,389-92.,394 three gates, 67-68, I69, 2.II lifespan, 12.0,I72.,I73·3S9 light rays, radiadng and return of. I68-70 lights, five, 304 limits, six, 2.2., 44Sni9 limits of an entity, IO, 2.2.6-2.7 lii1ga, I4, 358, 4s8n2.2.4 Locana, 303 long-life inidadons, 107 lord of the family, 2.44, 4S4ni73 Lord ofYogins. See Virupa lotus ladies, I3, I67-68, m-36. 4S7n2.I4 lucidity empdness and, 3S. 6s, 94· 2.I4, 2.IS, 2.88, 343 as mental experience, 12., 3I 6 naturally arisen, I46 luminosity, II, IS, 7I, I3S· 2.99-300 Magadha, 312. magical abilides, I6, IOO, I72., 382.-83 Magical Net, 368-69, 402. Mahamayii Tantra, 13s mahamudra dependent on female embodiment of pure awareness, 16, 388 resultant inidadons and, 9, 7I, I9S-97 transference of, I73• 177-78 male embodiment of method, I68-69, I70, 387.388 malleable qualides, four, 12., 46, 2.2.s, 2.9S-96. 32.1, 32.2. Mamaki, 9S. 303 mai~Qala, I4, II4-IS, 3S6 of colored particles, So, 8s maJ~~alacakra path, 67, 90 brief path, I s8-6! essence and meaning, I49-so extensive path, I5o-s8 and inidation, I6, 375 sacred commitments of, I83-84 on transcend em path, 34 7 See also primordial awareness dependent on an embodiment of wisdom, inidadon of

480

Treasury ofEsoteric Instructions

maQ.!,ialas, four four ka yas as, 37 masrer's role in targering, 30 on mundane path, 3S as support, 74 and three seats, 80-85 on transcendent path, H· 348 vasr domains and, 371-71 visual appearances of. 61 vital winds of; 111 Maiijusri, 369 mansions, 93-96 channel knots and, 11, 194 inner dependently arisen connections and, 314-1s on path ofseeing, 14, m-H three gatherings in, 18s mantra,u3 hundred-syllable, us inner, 18, 30 knots of. 10, 136, 137, 141 mindfulness of; 13, 331 path and result ri, 77 protection by, 10, 136, 137, 141, 141 source ri, 67 three seats and, 83 Mantra Vehicle. See Vajrayana Mara,17, 179, 167, 308, 389-90 maras of contentment, 333· 338-39 liberation through recognition of. 38 during meditative concentration, 49 obstructions by, 13S· 136-37,139 protection from, 138 recognizing, 13, us, 316 Mar's Explication ofthe Treatise (Marton ChokyiGyalpo),1, 30-31,61-63,371 Marton Chokyi Gyalpo (Dmar ston Chos kyi rgyal po, c.u98-c.11s911, 3· 44S1111 master(s) authentic quality of; 198-103 blessings fa pain relief.191 designations of.19-31, 44sn11 devotion for,186, 407, 461-63112.8s essence of. 17 excellent, definition tt, 31 four activities of; 18-31 homage to, 9, 31-31 indivisible from quintessence of sugaras, 17,396-97, 461n173

initiations from, 190-91 meditation on, 117 on mundane and transcendent paths, 36 obstructions by, 136, 137 profound path of.18, 47, so. IS1, 186, I9S, 403,407 remembering in intermediate state, 178, 179.180 requesting insrructions from, 113 sacred commitments and, 188 See also vajra masrer( s) meditation extracting poison of. 2.11-IS on mundane path, 36 nine branches of; ns-17, H6116S not lost, u, 11, 13, 183,197, 313, 319, 335 postures fa:,u6, 158 meditation hut, 331, 4S711109 meditative concentration(s), 141 aiding, 1IS-I7 benefits of, u, 19s-96 causes ri, 48,171-9s of characterisric arising as variery, 64 dependent nature of. 117 dependently arisen connections and, 131 empty of emptiness, 330 in equilibrium, 13,331 ofessence arising as unity, 64,65 in expelling poisonous view, 109 experiential appearances and, s8, s9-60 Rawed, 111-13 free from recognition of bliss, 1s6 during gatherings ofessential constituents, 65-66 inability tolose,11, 183 like a very immaculate sky, 11,316 of meditation, 11,314 on mundane path, H naturally arisen, 144-46 of nature arising as emptiness, 64, 6s nonconceptual, 11,13, 97,19S.H0,4os obstructions by,13s. 136 pain and, 191 on pathofaccumulation,173 below peak, 11, 319-10 protection by test of, 141 random events during. 11,178-80 recognition of obstacles as, 141, 316,317

recognizing impediments, 38 root vital winds and, 2.87, 2.88-89 sequence o£; 318 stability r:i, 2.65 syllables and, 315-16 three, 6o, 64-66 and three purifications, 116 on transcendent path, 35 of unity, 143 vajra waves of. 167-72. view as, 2.08-9 meditative equipoise mudraof,u6 obstacles during, 2.41 three essences of. 2.8, 30, 92., 97-100 mental experiences of characteristic as variety, 344 at first gathering, 311 flawed, 2.13 and four applications of mindfulness, 32.9 oflucidity, 316 on path of accumulation, 2. 73-7 4 on path of saiJ\Sara and nirvil;la in common, 61 random event of. 2. 79 test of 2.40-41 total release and, 2.92. of vital winds, 2.87, 301, 302., 306 merit, 66. See a/so assemblies, two Meru, Mount, 93, 114, 312. method path of; 405 universal ground and, 73. 74 and wisdom, protections of. 48 method continuum ofbody, 9. 71, 79.80 four initiations at time of path. 190-94 mahamudra and, 195 vast domains in, 372. See also fourth initiation; ma1,1~alacakra path; sacred commitments; selfblessing mind appearance as, 58 arresting, n, 2.95 benefits from vajra waves, 172. body and, 74, 78, 8o, 314 characteristics of, 76-77 dependently arisen connections and, 2.30

at first gathering. 11, 2.85-86 great enlightenment and, 2.2.8, 2.2.9 mental experiences and, 61 during middle gathering, 32.9 of ordinary people, 2.07 physical posture and, n6 purification o£: 88, 116, 398 realization at perfection of creation stage,1oo resting, 2.09-11 as root,194 supported, 73 thirty-seven factors and, n, 2.82. three modes at rest, 2.80-81 total purity r:i, 2. 76 vajra waves r:i, 167-72. vast domains and, 371 view r:i, 2.07 vital winds and, 38 miracles, 2.67 on path of seeing, 14, 355 secret initiation and, 15, 366 on thirteenth level, 391, 392. mirages, 2.99 moments, four, 154-55,157,162.-63 mother, space of, 12., 315, 32.4 mothers and children, four,155-56 mudra ofliberated lion, 160, 161, 2.05, 2.56 mudra(s), 9. 150 with completely pure mindstream, 67 four, 15, 370-71 in four initiations, 2.43-44 initiation of five, 16, 379 mahamudra and, 196 of primordial awareness (actual or imagined), 2.9, 30, 162. resorting to nectar of. 9, 2.17 twel.fih-level, 87 See also lotus ladies mundane path, 10, 33-34, 2.2.9, 2.69, 343-44 as conceptually imagined, 405 demarcations of, 47 fifteen experiences on, 6o-66 meditative concentration on, 48 phenomena on,13, 340 primordial awareness on, 36 protections on, 2.34-59 results on, 46 syllables on, 2.66

481

Treasury ofEsoteric Imtructiom

thirty-seven factors on, 33-34, 169-70, 181,347 three gatherings on, 163-64, 16s, 166 warmths on, 3s-36 musk, no, 453m6o Nairatmya, 17-18,31, I37,3I6 seat of, 81-83 transmission ofLamdrc!, I, 39 Narayal)a, I7I, 4SOnii3 Narikeladvipa, 311, 4s6-s7n107 natural expression of characteristic as variety, 30 3, 307, 3I 3 of experiences of the view, 109, 1II-I4 in mindstreams offacher and mother, I70 in removing obstacles and obscurations, 14I, 141, 1S9 in total release, 119, 191 transformation by, 38,I4S of warmths, I3, I30, I3I, I34,307, 313, 316-17 nature arising as emptiness, 64, 6s, 77, 303, 3I3, 406 on condensed path, I4, 47,343-44 as empty lucidity, 94.us initiation offour aspects of real, 380 See also true nature natures, three, IO, 117,137-38 navel/navel cakra channel knot o£: u, 67,194 clear essences at, I7I, I71, 378 in deity visualization, 93-94 drops in, IS, I6, 361-63, 38I-81 in esoteric instructions dependent on cakras, I37-38, I39-41 in Hevajra tradition, 309-IO in initiation of primordial awareness dependent on an embodiment of wisdom, I6, 38I joyand,164, 3s8-s9 lone hero at, I 3s of male embodiment of method, I68-69 syllables o£: 11, IS, 67, m, I4 7,188, 3Io-u, 367, 383, 446nn. 4s6n1o4 in transference, I09-IO and vajra belly, n8 nectar, resorting to, 9. IO, 104-s. uo, 1IS-I8, 14I, 1S8

nectars control o£: IS, 368-69 dissolution of pulsations of. 40I malleability of. 46, 310-1I visual appearance of. 61 and vital winds, blending, I6, 376-77, 38I-81 See also essential constituent nectars Ngawang Lekpa Rinpochc! (Ngag dbang legs pa R.in po che, I864-I94I), 4 nirma Qakaya blessing as, IS 3 body transforming into,18 r,iakinis o£: I87, 188-89 dependently arisen connections and, 131-33 initiations from, I3, I4, 334. HS· 3SI, 360 ornamental quality of, 69 as pure appearance, 67 as result, I3, I4, IS, 3S1, 3S4· 36s, 400 six ornaments and, 369 and test of meditative concentration, 14I,141 in three-kaya initiation, 378 vase initiation and, I4, 87, 91, 3S1, 354, 400-40I vast domains of, I4, IS, 3S· u9, 16s, 348, m-s6. 36I niivaJ:ta in causal continuum, 71 completeness of, 9 first level of, 34 I in the supported mind, 7S· 76-77 in the supporting body, 7S-76 syllables of. 309 See also under sarpsara nri, 308, pr-u, 3S6 objects resorting to nectar o£: IO, 1os. uo-u unity of appearance and emptiness of, 113-I4, us obscuration ofknowledge, 9, I93-94 obscurations, two immaculate result and, 176 impure appearance and, S7-S8 protection from, I0,1S8-s9 total purification of, I6, 387, 398 obstacles as attainments, I3, 38, 316

four of wisdom, 10, 140 of method, 10, 134 protection from, n 7 removing, 47, no, Ul, n1, u3,U4, u6 See aLso maras odors/olfactory experiences, 179, 180, 181 offerings abandoning outer, 315 in common preliminaries, n4-15 in creation stage, 91-93 in initiation at time of path, 190, 191 orp

ofmeditation, n, 308-9, 314 in visualization of supported deities, 9 5 vital wind of fire and, 188-89 O'!P a#, hfi,1(1. II7, II9o 144-45 omnipresence, 68-69, 166, 400-401 omniscience, 9. 18, 196, 390, 404 oral instructions of arousing from swoon, 105 extracting poison of meditation, 9, 104,111-15 extracting poison of view, 10,105, 106-9 of gathering what has dispersed, 105-6 meanings of, 104 repulsing attachment, 105 resorting to nectar of meditation, 9, 105,115-18 resorting to nectarofobjects, 10, z.os, 110-u sequence of, us six, 45,48 total release, 10, 2.05, 1n-n, 119-u oral transmissions, four, 45, 48, 113-15 ornamental wheel, 9, 66, 69, 77 ornaments, 190, 191,331 outer dependently arisen connections, 34. 35. 37 of fourth initiation, 16, 386 of initiation of primordial awareness dependent on an embodiment of wisdom, 15, 376 in parting from hope and fear, u, 313-14 on path of seeing, 14, 351, 353 of secret initiation, 15, 360,365, 370 on thirteenth level, 403, 404 of vase initiation, 351, 353 ox lady, 151

pain when aggregates are subdued, 196 of channels and vital winds, u, 4 7, u6, 118,185-86,191,191 of drops, 64, :1.91 of heart, n1, uS, 140, 173,188 transcending, 341 Palden Senge (Dpalldan seng ge), u, 411, 444nt7, 463n187 Pii1;1c;lara vasini, 95 paranormal abilities, 171, 166 on mundane path, 34 from praQayama, no tainted, 310, 334 unimpeded, 16, 381 untainted, 14,358 passion equal, 153-54, 158 hook o£: 161-61 ordinary, 1 o 5 purified, 95 from universal ground, 73 path of accumulation, 33, 48,90,17174,351 dependently arisen connections and, 131 four initiations on, 168 four results and, 10, 174-77 meditative concentrations on, 343-44 suffering on, 341 path of application, 33, 48, 90 dependently arisen connections and, 131 four experiences of view on, 168-69, 351 meditative concentrations on, 343-44 suffering on, 341 three gatherings on, 17 4 warmths on, 339-41 path of meditation, 34, 169,347 five levels of, 360-63 names for, 363 qualities of. 15, 361 secret initiation and, 15, 364-74 signs on, 361-63 sixth level o£: 363 See also secret initiation path of seeing, 34,169,179,347 as first level, 14, 351-51, 356-57, 360 mahamudra on, 195-96

484

Treasury ofEsoteric Instructions

mans of contentment on, 339 qualities of: I4, m-57 signs on, I4,351, m-54, 357, 359-60 Path with the Result, 9, IS, 4n-n commentaries on, 1-3 meanings of names, 33-39 transmission of: I-1 parh(s) ofaccumulation.Seepath of accumulation of application. See path of application ofbringing the wheels into sync, n. 34-35· 45. 48-49 condensed,47,461n184 divisions of, 44 of eliminating entry, IO, 6o, 106, 109 extensive, 44, 405-6 five, U, Ho 168-69, 3U four authentic qualities, establishing by, 10I four situations of: 104 free from fear, I3, 319, 316 free from hope, I3, 315 free from hope and fear, 49, 85 of great enlightenment, IO, 6o, 61, I09, 117-18,315 inferior, 47, 50 meaning of names, 33-36 of meditation. See path of meditation medium, 46-47, 461n184 mlndand,76 of no more learning, 34 profound, IS, 47, so, I 51, I86, I95· 403, 407 rapid, 181 and result, single taste, 70, 403 of sacred commitments and vows, IS, 47· so. 9I, 407 of seeing. See path of seeing three, 6o-6I universal ground and, 73-74 See also mundane path; transcendent path; ultimate path peak, I3, 168-69, 315, 339-40 penetrating insight, 107,108-9, HI perfect renunciations, four, I3, 34, 49, m.m-38.339 Perfections, Vehicle of. 97,167, 169 meditative concentration in, 173 Secret Mantra Vehicle and, 18I-81 view of: 108

permanence, 57-58 Phakmodrupa Dorje Gyalpo (Phag mo gru pa Rdo rje rgyal po, mo-70), 1 phenomena birrhlessness of: I3, 340 characteristics of; knowing, IS, 367 dependent nature of, 13 7 distinctions in, 97 emptiness of. I0,1II selflessness of. 378 single taste of: 40 3 viewo£:107 See also true nature of phenomena physical experiences buoyancy,3I6 of channel strictures, 306-7 of characteristic as variety, 344 of elemental winds, 30I-3 at first gathering, 186 of increased force of nectars, 304-5 of meditation, n, 3I4 on path of saJ!lsii.ra and nirvii.~a in common,61 as random events, 179 of vital winds, 187,188-90,197-98 places ofsixrealms, 3II-I3 pleasure when aggregates are subdued, 196 as confused appearance, 58 ofdrops,64 fl.a wless experience of: u 4 from mudrii., 336 as nature of space, 84 transcending, 341

Pleasure Gr011e Where Satisfotion Arisesfor the Intelligent, .A (Jamgon Ameshap), 5 poisons five, I45· 194 of meditation, 1I3-I5 three, 57, 107,397 See also afHictions postmeditation meditative equipoise and, 36, n6, 165, 177,403 on mundane and transcendent paths, 36 obstacles during, 141 three essences of: 97, 99-100 visual appearances in, 19 7 power and wealth, eight qualities of; I7, 390, 39Io 461nt6I

powers, five, 15, 34.365-72. practitioners, qualities and capacities of; 78 Prajiia.paramita,12., 316 praQ.ayama, u8-2.o, 166-67 pratyekabuddhas, 76, 77• ISS, 378 precious vase, 167 preliminaries, II3-15, II5-17, 2.31 pride, 2.00, 303, 306, 309 of Mara, breaking, 2.67, 308, 390 primordial awareness advance and retreat of; u, 36, 2.96 appearance of, 18, 405 five types, 16, 82., 94-96,2.66,379 pure appearance and, 70 secret connate, 2.9, 30 primordial awareness, naturally arisen fierce fire practices and, 144 four types, 144-46 in intermediate state, 179-80 master's presentation of; 2.8-2.9, 30 without reference to objects, 316 profound path, 18,4 7, so, 152., r86, 195, 403,407 propitiation, five modes of; so protection from contamination, 10, 2.45-54 of four tests, 13, 2.40-42., 32.8 from loss of seminal drop, ro, 2.54-58 from maras, 49 from obstacles of method, 10, 2.34-37 from obstacles of wisdom, ro, 2.38-45,

p8 special, 45, 48 protectors, obstacles from, 2.39 puliramafaya, 73. 446n41 pulsations, four, 18, 87, ll9-2.0,I8I, 2.2.4, 2.33, 2.66, 2.69. 2.77· 386, 387, 394· 395· 397· 398.403, 405 pure appearance, 9, 58, 66, 70, 372 purification of existence, 17,385-86,397 through initiations, 87-88 in master's four activities, 2.8, 2.9, 30-31 of thirteenth half-level, 387-88 three, in uncommon preliminaries, us-!6 ofvajra waves of mind, 168-70 purity, 57-58, 77. 82. Purvavideha, II4

Rahu, 148, no, 449n83 rainbow body; 393 r~asademons,12., 38, 2.2.5, 2.38, 308,319, 32.5-2.7 rasana, 38, 130, 145 increased force of nectars and, n, 304 at peak, 13,339 in third perfect renunciation, 337-38 at time of death, 148 total release in, 10, 2.19-2.0 Ratnasambhava, 93-94, 369 reality, signs of in fourth initiation, 389-92., 398-99 in initiation of primordial awareness dependent on an embodiment of wisdom, x6, 376-83 in secret initiation, 15, 365-72. single result of, 394 in vase initiation, 14,353.354-58, 36!-62. realms, six arising of, 76 beings of; 357 dances of; 3u four authentic qualities, establishing

by. 2.00

purifying birthplaces of; 2.53-54, 4H-ssm8o rebirth in, 174 seeds of, 15, 363, 366-67 syllables of. 12., 307-10,310-13 reasoning, view of, 2.07 rebirth clinging in intermediate state and, x8x on mundane path, 34 recalling previous, 16, 383 transference and, 17 4 recognition of self and others, 14, 359 remembrances, three, 178, I79,18o, 181 result with path, 37 resultant continuum, 9, 71, 195-97 See also mahamudra result(s), 45, 49, 51 appearance ofprimordial awareness, 405 benefits of, 46 dharmakaya as, 16, 376 experiences of; 12., 316 four, 170-72. !Ourattime of cause, 2.75-76

486

Treasury ofEsoteric Instructions

four authentic qualities, establishing by, I99· 2.0I-2. nirmiir].akaya as, I3, I4, I5, 352., 354, 365 sambhogakaya as, I5, 365 for a single person, 4 7 svabhavikakaya as, 398 three, 36 ultimate, 405 retention, u3, I 54-58, I59-6o, I6I, I62. }Jg Veda, 2.43 root continuum, 9, 7I, 72., 75, 78, 446n40 riipakaya, 2.02. Sachen Kunga Nyingpo (Sa chen Kun dga' snying po, I092.-u58), I-3. 2.I, 412., 444ni4, 46302.86 sacred commitment(s) contamination of. 2.47, 2.48, 2.49 <;takas and <;lakinis of, I09, I76, I87, I89, 2.50, 2.95· 30I, 32.4 damaging, I84-85 of four initiations, I83-84 in initiations at time of path, I9I protecting, 9, 182., I85-86 repairing, 188-89 revival of, 2.49, 2.52. sacred commitments and vows, path of; I8, 47, 50, 9I, 407 sacred lands, 360,363,374, 458nu8 saddle, yoga of preparing, 336-37 Sakya Par:t~lita Kunga Gyaltsen (Sa skya Pa~uji ta Kun dga' rgyal mtshan, n82.-I2.5I), 2., 3· u, 358, 444m6, 458nus Sakya throne holders, 2. Sakya Trizin (SaskyaKhri 'dzin), His Holiness, 6 Sakyamuni, 68, 383, 400 samdptam ili, I8, 4n Sarna yatara, 94 sambhogakaya, 40I blessing as, I 53 concealed meanings of; I7, 443-4409, 444nii <;takas and <;lakin!s of, I87, I88 dependently arisen connections and, 2.33 ornamental quality of, 69 on path of meditation, 363 secret initiation and, I5, 365

six ornaments and, 369 speech transforming into, 2.9 sugata ofinner mantra as result, 67 in three-kaya initiation, 378 vast domains of: 15, 35, II9, 370-7I Samputa Tantra, 67 on dharmakaya, I46, 2.02. on equal bodyandspeech, I 53 onhu,, 334 on meditative concentration, I45 on nectar of objects, 2.IO syllables in, 3IO sarpsara, 9, 72., 75, 76-77, 309 and nirva~ta, indivisibility of, I4, 2.8, 70, IOO, 3I6-I7, 357 and nirv:il}a,s ingle taste of, 70, 77, 403 sarp.sara and nirva~ta in common, path of; 44-45. 47-48. 55 See abo appearances, three; authentic qualities, four; continua, three; dependently arisen connections, five; oral instructions, six; oral transmissions, fuur; protection, special Samvara, 2.4I Samv11Ta Tantra, I36 scripture authentic quality of, I98-2.03 twelve branches of; I4 7, 448082. unimpeded knowledge of. I5, 367-68 view of. 2.07 seats, three, 9, 8I-85, I90 secrecy, I8, 405 secret control, I 54 secret dependently arisen connections, 34, 35· 37, 6o, 94, 2.}8, 32.I, 356, 367-68 secret initiation, IU-48 in bhaga mar:tc:lala, 8 6 intermediate-state practice of, I79-8o levels, realization of and, 49 master's activity of; 2.8, 30 perfected, I5, 364 purification in, 87-88 qualities arisen in, I46-4 7 sacred commitments of, I83 signs of: I5, 365-74 at time of path, I92. on transcendent path, 34, 35,45 ultimate result of: 40I See also initiations, fuur

Secret Mantra, 10, :z.:z.3-:z.5, :z.8:z. See also Vajrayana secret name, 178, 179, :Z.41,:z.4:z. secret union, ISO, I6:z. seed syllables, 84, 9:z., I9I, :z.53, 3I5 self.. blessing dependently arisen connections and, :Z.3I meaning of, I I I path of, 90 stages of, IS, 364 on transcendent path, 347 selfl.essness, 57-58, 378, 40I, 46:z.n:z. 79 seminal drops descent and expansion, I 54-56, IS 8 loss of, :z.54-56, 3I7 protection, Io, ISS. I57· :z.s6-s8 retention, 158, I59-6o, I6I-6:z. stabilizing, I4, 358-59 sense organs, 9, :z.I8, 3:1.0-:z.I sensory bases, r:z., 8:z., 83,3I5, 373 sensory objects, 9, I4, 188, 358, 39I sentient beings, 9 buddhasand,?0,7I,74•77-78, :z.:z.7 impure appearance and, 57, 58 Serkya (Ser skya), 312. shame, I4, 357 Shang Gonpawa (Zhang dgon pa ba, I053-1135), I-:z., :Z.I3, 154, 45:Z.niH, 455ni8I Sherab Dorje (Shes rab rdo rje), 403 signs, 45, 49 experiential appearance and, 6o on path of seeing, I4, 35:z., 353-54, 357, 359-60 as six ornaments, I3, }3:Z. on transcendent path, 33, 36 in vital wind yoga, I38-39 of warmth of nine essential constituents, 6 3-6 4 single continuum, 48 single taste of appearance and mind, I79 oflucidity and emptiness, 65, I94 of mind and space, J:Z.4 of pure appearance, 70 of sarpsara and nitva~1a, 70, 77, 3I7, 344. 348-49. 403 on thirteenth level, 403 and three remembrances, I8r of three worlds, 165, 390

words as, 87 sins, us, :1.47, :1.53-54 Siva, :1.37 sleep, 6I, 6:z.-63 Sonam Tsemo, Lopiin (Slob dpon Bsod nams rtse me, 114:z.-8:z.), :z. space of the mother, 67, 446n35 three worlds as, r:z., 3I 5 special deity blessings for pain relief, :z.9:z. in fire ritual, :z. 53 in intermediate-state practice, I78, I79 oneself as, I3, HI-3:Z. in transference, uo in vajra waves, uo, I68-69 speech attainment of, I4 7 and causal continuum, 73 enlightened, 368-69 purification of; 87-88,116 and syllables, alignment of; 35 in third perfect renunciation, I3, 338 total purity a£: :z. 7 6 vajra waves of, I67 sravakas, ?6-77· 97· I 54. 446n4s Sri Dhanyaka~aka, disciple of yogin of, 407, 46:z.-63n:z.8s Stack tifjewels, 68, 446n37 stains in fourth initiation, 389 ma~1~alacakra method and, 375 purification by initiations, 87-88 universal ground and, 74-75 subject and object, freedom from. r:z., 3I6 suhli11U! amongphenomena, I3, :z.69, 34I-4:Z. sublime channel, 67 subsequent conduct, I8:z., 183, I84, I88, :Z.I5 subsequent mindfulness authentic quality of, 85, I98, 3:1.5, 411 six types of, I3, 119, :z.66, :z.68, 334 substances, fifi:een common, :z.so, 454nl79 subtle body four joys in, I63-64 as support fer causal continuum, 7:1.-73 See also channels; drops; syllables suffering mistaken as bliss, 57-58

488

Treasury ofEsoteric /nstructiom

on mundane and transcendent paths, 34 obstruction by, 2.36 protection from, 2.40-4I sugatas, 9, 66-68 Susiddhi 1antra. I85

Siitra o(the Ten Levels, 356 simas:blessings of; 2.92.-93 svabhavikakaya, 36, 77 dependently arisen connections and, 2.33 mahamudra and, I7,388 as result, I7, 398 sugata of ultimate reality, as result, 67-68 suitability for, 88 vast domains of; 35, I19, 394-95 vital winds, transformation into, 2.9, 402. syllables control of, 15, 366-68 in creation stage, 92., 93-96 as 4akas and ~akinis, I88 dependently arisen connections of; 2.2.5 of desire realm, I4, 356-57 dissolution of pulsations of; 40I experiential experience and, 6o, 6I gaining control of, I4 7 inconceivable, 12., 3I9, 32.0-2.2. in intermediate state, I8o malleability of; 4 6, 2.96, 32.I mother and father tantra, differences in,84 ordinary, 12., 305-7 as path, III purification of, 2.8, 30-3I in resultant initiation, I 9 6 saqtsara and nirv~a in, 75-76 and scripture, knowledge of; 15, 367-68 secrecy of; I2., 32.2. ofsix realms, 12., 307-10 as support for causal continuum, 72., 73 thirty-seven factors and, 11, 2.82. three gatherings and, 2.66 traditions of, differences in, 309-Io in transference, I74-75· 450Ill2.o tantra, I, 2.92.-93 See also Vajrayiina

Tantra ofVajraptii'Ji's Initiation, 2.57 Tantra Trilogy ofHevajra. I

Tarii, 303 tastes, six, I5, 368 tears, channels of; 12., 307 terror, channels of, 12., 306 tests, four, 13, 49, 2.40-42., 32.8 third initiation. See initiation of primordial awareness dependent on an embodiment of wisdom thirteenth level, 378, 387-88, 403 dependently arisen connections for, 32.5 Aawless experiences as cause, 2.I4 great enlightenment of. 2.2.8 sambhogakayaat, I5, 365 summoning a female on, 395, 46xn:z.69 See also buddhahood thoughts advance and retreat of; I4, I5, 36, 354, 362. four joys and, 164 in founh moment, I57-58 gathering and diffusion of; II, 302. meditation as, 2.09 naturally arisen, I45 as primordial awareness, 70 renouncing, 13, 335 of subject and object, I3, I66, I69, 330, 394 on twelfth level, 384 vital winds and, 117 of yogins and ordinary people, cliff erentiated, 2. II throat/throat cakra dear essences at, I7I-72., 368,45859n2.34 in deity visualization, 95 drops in, I5, 373 protection !Or, II 7 purification of, 87-88 in transference, IIO vital wind of fire at, 2.88-89, 2.99 total release, IO, 2.04, 2.05, :Z.II-12., 2.I9-2.2. of obstacles, 2.4I, 2.88 for treating pain, 2.92. transcendent path, IO, 33, 34, 49, 2.2.9 actualizing, 2.59 attainments on, 4 6, 92., IOO, I65, I 72. classifications of; 14,34 7-49, 352. demarcations of; 4 7 6ti:een experiences on, 66 four initiations on, 2.63, 2.64-66, 2.67 initial entry to, 343-44

meditative equipoise on, 36 nonconceptual realization of. 405 primordial awareness on, 36 signs, arising of, 90 signs on, 169 syllables on, 166-67 thiny-seven factors on, 170 warmths on, 175 transference to corpse of another,175-77 from mahamudra path.173,177 to pleasant destinies, 17 5 trainingandfamiliarity,173-75 upward, 91, IOO-IOI, 108-10 transmissions, four oral, 113-15 Treasury ofEsoteric Instructions (Lama Dampa Sonam Gyaltsen), 1-3, 4, 411, 443n3 Tripi~aka, 39, 445n16 true nature distinctions in, 97-98 enlightened mind, awareness of, 69 on first level, realization o£: 176 four ascending joys and, 166, 170-71 in mahamudra, 195-96 on transcendent path, 344 truths, two, 85 Tsadra Foundation, 6 turning the wheels, path of, 33, 35, 45, 49

Two-Part Hevajra Tantra. SeeHevajra Tantra ultimate dependently arisen connections, 16, 34· 35· 119, 130, 133· 386-87 ultimate path,16,196, 169,347,386-99 union, on maooalacakra path, ISO, IHs6. 159-60, 161, 377 universal ground causal continuum of. 9· 71, 71-7 4 as great enlightenment, 10, 118-19 meaning r:f, 77-78 refinement o£; 76 as root continuum, 9, 75 U ttarakuru, 114 Vairocana, 95, 369 vajra belly, 338 vajra body, 59.309-10 vajra renee, 137 vajra holders, 18, 70, 387, 403-4 vajra lines, 39, 445n15

Yajra Lines (Viriipa) on afB.ictions, 100 commentaries on,:z.-3, 5 current translation o£; 3, 4• 5 on path, establishing, 101 purpose of, 39 on result, establishing, 101 on six realms, 100 structure of, 3-4, 350 on three continua, 103 transmission o£; 1-2., 44 3n1, 44 3n 5 vajra master(s),18-31, 83, 85, 191, 191, 198 Vajra Nairatmya. SeeNairatmya vajra position,13, 335.337,338, 457n116 vajra repetition, n8, U9 vajra song, 81 vajra waves, 19, 67-68, 166-73, 184 dependently arisen connections and, 131-31 founh initiation and, 16, 385-86 perfection of, 397 on transcendent path, 34 7 Vajradhara, 11, 190, 191, 113, 332., 400 VajradhatvrSvari, 9 5 Vajragatvi, us va jralike kaya, 39 3 Vajrapatij~Ta Tantra, 387, 396 Vajr.isana, 2.68, 455n187 Vajrasattva, ns, x6s Vajrayana, 16, 18, 108,381, 405 See also Secret Mantra Var.ihi, 83,316 variegated lady, 151 vase initiation, 91-no eleven aspects of, 85-86 intermediate-state practice of, 178-79 levels, realization of and, 49 master's activity of; 18,19-30 on path of meditation, 360-63 on path of seeing, 14, 351-60 purification in. 87 sacred commitments of, 183, 184, x8s-86 at time of path. 191 on transcendent path. 34. 35, 45 transrerence and, 17 4, 175 ultimate result of, 400-401 See also initiations, four vast domains of dharmakaya, 16, 17, 381, 383, 46on148

490

Treasury ofEsoteric Instructions

four, 35, 44• 46, II9, 164-66, 348, 37I-72. of nirma.~•akaya, I4, I5, 2.79, 355-56, 36I ofsambhogakaya, IS, 370-7I of svabha.vikaka.ya, 394-95

Verses on the Treasury ofAbhidhmma (Vasubandhu), I7 I, I7:t view(s) classifications of; 2.07-8 experiences of. 1I3 poisonous, z.o6-9 protection by test of; 2.42. of saipsa.ra and nitva1~a indivisible, 97-IOO ultimate, 30 universal ground, realized as, 77 Vikramasila Foundation, 6 Viriipa, I, :t, 8, 1I, 32., 444ni4 attribution of text, 39 averting death, instruction on, I07-8 creation stage tradition of; 91-93 initiation of; 17-18 visual appearances cessation of; I3, 319-30 ofinner dependently arisen connections, u-I3, 32.5 meditative concentrations of, 2.4I, 2.42. of outer dependently arisen connections, u, 32.3-2.4 stability o£; 3I7, 32.8 syllables and, 3II-I:t three gatherings and, :t66 three warmths and, u, 2.97-98 visualizations in creation stage, 91-96 of drops, I4:t of fierce fires, I4I-41, I43 protective, 2.58 in viral wind yoga, I1I-1:t, 12.3-2.4, 12.8-2.9 vital action winds, 2.83 five root, II, :t86, 2.87-89, 2.95 four infusions o£; 2.84, 186 vital wind(s) of action and primordial awareness, alignment of; 35, 40I arresting, n, 62.-63, I38-39, 2.83, :t86, :t87, 2.94· 2.98-303,310 branch, n, :t86, 189-90, 2.94 cessation of; I3, I4, IS, I6, I7,32.0, 330, 338o359,362.,373o383-84,398

changing circulation of; II3 clear essences and, I6, 376-77 control of, 365-66 as c;lakinis, 32.4-15 dispersal o£; z.o6 dissolution of pulsations of; 401 downward-dearing, 2.9 of earth, II, z.88,189, 2.99, 301,365, 377 of elements, II, z.88-9o, 2.94,198-303 of exertion, I7, II3, II8-19, 12.3, 393 experiential experience and, 6o of fire, I3, 2.88-89, 190, 2.99, 337 in fourth initiation, 30-3I general circulation of; 1 o I-1 oflife, I7, II3, II9, 12.0-:t:t, 12.3, 393 malleability of,195-96 master's role in yoga of. :t8, 30-3I mind and, 38, :t8I natural locations of. I38-39 pains of; II, 47, II6,2.18, 2.85-86 paralysis of, 187, 2.91 ofprimordial awareness, 2.9, 72., 73, 85, 39I, 40I-:t resorting to nectar of; 9, :ti7 in resultant initiation, I96 reversal of. I1, 6:t, 2.32., 18I, 32.0, 32.3-14 sa1p.sa.ra and nitva.J)a, relationship to, 76 of space, u,:t89, 2.90, 2.99, 30I,366, 377 stabilizing, uo-:t:t, 32.0 strengthening, 2.91 three gatherings and, 2.63-64 at time of death, I01-5, I07 visual appearance of, 6:t of water, II, 11, I38-39, 199, 30I, 302. ofwind,188 See also dependently arisen connections; vital action winds; yogas ofvital winds vocal inhalations, I6 7, :t 56 vocal signs, 2.44-45 vowels, I47• 361, 373· 384, 40I

wa:rmth(s). :t68,174-75, 339-42. warmth(s), u, 48, 63-64,2.97-98 aiding in arising, I44 experiential appearance and, 6o on mal)4alacakra path, Iss on mundane path, 33, 35-36 natural expression o£; I3, 32.6-17

Index outer dependently arisen connections and, 32.3-2.4 preceded by thought, 2.10, 2.II three, 6o, 63-64 in vital wind yoga, 138-39 water, vital wind of, II, 12., 2.88, 2.89-90, 2.99. 301, 302., 337, +SS-s6m9s White Changeling Lady, 168 wind, vital wind r:i, II, 2.88, 2.90, 2.99. 302.,330 wisdom method and, protections of, 48 protection from obstacles of; 10, 2.38-45,32.8 worlds, three appearance as, II, 2.98, 301, 3II single taste of; 16S, 390 sounds rf, n, 32.0 syllables o£; 308-9 at time of enlightenment, 17,390 wrathful beings, 81, 82., 83, 84, Ss, 96 191 Yama, 187 yawns, channels rf, 12., 307

491

lellow Volume (ed.Jetsun Drakpa Gyaltsen), 2., 3 yoga of many apertures, 2.30, 4S3-5+IU67 yogas of vital winds, II7-18, 2.86 Brahma's lightning, 12.9, 132.-33, 4+8n73 channel yoga, 12.9, 133-3+ dependent on cakras, 137-41 exhalation, three branches r:i, 12.0-2.2. li:eding lamp flame, 12.9-32. impediments in, 12.0, 12.1, 12.2., 12.3, 12.6-2.8, 131, 132., 133.136, 448n71 inhalation, two branches, 12.3-2.4 number of; uS pra~yama/vajra repetition, n8-2.o preliminaries for, n2.-17 union in, 12.5-2.6 visual appearances in, 138-39 wheel of the lire drill, 12.9, 13+ yoga of drops, 12.9,134-37 yo gins three characteristics of, 9· ss. 59 types o£ 2.34-35, 2.39. 2.45-46

MAHAKALA PANJARANATHA

Sixteenth-century painting. After Marylin M. Rhie and Robert A. F. 1hurman, Wisdom and Compassion: 7he Sacred Art of Tibet. New York: Harry N. Abrams, r99r, p. 222.